Annual report of the Bureau of American Ethnology to the Secretary of the Smithsonian Institution

THIRTY-SIXTH
ANNUAL REPORT OF THE

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AMERICAN ETHNOLOGY

WORE, SECRETARY OF °PHE
SMITHSONIAN INSTITUTION

1914-1915

WASHINGTON
GOVERNMENT PRINTING OFFICE
. 1921

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LETTER OF TRANSMITTAL

SMITHSONIAN INSTITUTION,
BuREAU OF AMERICAN ETHNOLOGY,
Washington, D. C., August 4, 1916.
Str: I have the honor to submit herewith the Thirty-
sixth Annual Report of the Bureau of American Ethnology,
for the fiscal year ended June 30, 1915.
With appreciation of your aid in the work under my
charge, I am
Very respectfully, yours,
F. W. Hopes,
Ethnologist-in-charge.
Dr. CHARLES D. Watcort,
Secretary of the Smithsonian Institution.

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CONTENTS

REPORT OF THE ETHNOLOGIST-IN-CHARGE

Page.
Systematic mesearchess 42 == <r as)sotetecrs eiciaievare'e icles aise ies sass [steve iors,slolate = sisiaiay scl 9
Special researchesee <s.5. c= ecsace - se ee ee See seereesiow eee cnaecs ce nsse sees 19
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Mane eliani COU sepa eee ayia ta aes ae oe ware seine ess eae ln cS rele -fo eee 34
ACCOMPANYING PAPER

The Osage Tribe: Rite of the Chiefs; Sayings of the Ancient Men, by Francis
Manhilesche; (pial foo tps loo) ws ece ie -tsireielsiancisee je See teens cece Ee 35
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REPORT OF THE
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THIRTY-SIXTH ANNUAL REPORT

OF THE

BUREAU OF AMERICAN ETHNOLOGY
F. W. Honan, Ethnologist-in-Charge

The operations of the Bureau of American Ethnology
during the fiscal year ended June 30, 1915, were conducted
in accordance with the act of Congress approved August
1, 1914, making appropriations for sundry civil expenses
of the Government, which act contains the following item:

American ethnology: For continuing ethnological researches among
the American Indians and the natives of Hawaii, including the
excavation and preservation of archeologic remains, under the
direction of the Smithsonian Institution, including salaries or com-
pensation of all necessary employees and the purchase of necessary
books and periodicals, including payment in advance for subscriptions,
forty-two thousand dollars.

SYSTEMATIC RESEARCHES

As in the past, the systematic researches of the bureau
were conducted by its regular staff, consisting of 9 eth-
nologists, including the ethnologist-in-charge, and of 10
ethnologists during part of the year. These operations may
be summarized as follows:

Mr. F. W. Hodge, ethnologist-in-charge, devoted most of
his attention during the year to the administration of the
affairs of the bureau, but opportunity was found, with the
assistance of Miss Florence M. Poast, to add materially to
the compilation of the bibliography of ‘the Pueblo Indians,
which now comprises about 2,400 titles. Mr. Hodge also
read several extended manuscripts submitted for publica-
tion by the bureau; he likewise continued to represent the

9

10 BUREAU OF AMERICAN ETHNOLOGY

bureau on the Smithsonian advisory committee on printing
and publication and the Smithsonian Institution on the
United States Geographic Board.

Dr. J. Walter Fewkes, ethnologist, at the beginning of the
fiscal year brought to a close his archeological researches in
the valley of the lower Rio Mimbres, N. Mex., reference to
which was made in the last annual report. These studies of
the many village sites of the prehistoric people of the section
named lead to the belief that the ancient habitations were
not terraced community houses, such as characterize typical
pueblos, but were of an older form, hence Dr. Fewkes
assigns them to a period and a people which he designates
pre-Puebloan. This conclusion is based not only on the
character of the house structures as indicated by their
ground plans, but also on the character and decoration of
the pottery vessels found under the floors. The most note-
worthy feature of this earthenware is the remarkable painted
decoration on the inside of the bowls, consisting of repre-
sentations of men engaged in various pursuits, animals, and ©
geometric designs of exceptional forms, suggesting the cul-
ture of the Keres Indians of New Mexico rather than that
of other Pueblos. A distinctive feature of some of the
animal pictures on the Mimbres pottery is the fusion of
two different animal forms, as the antelope and a fish, in a
single representation. Dr. Fewkes suggests that the almost
constant presence of rectangular and other geometric designs
on the bodies of the animals depicted on the pottery may be
considered in a sense parallel with certain very ancient
paintings on the walls of caves in France, as described by
Dr. Capitan and others. The special value of the study of
the painted designs on the Mimbres pottery lies in the light
which they cast on general problems connected with the
culture-genesis and clan migrations of the sedentary Indians
of the Southwest. .These designs are related, on the one
hand, to those on Pueblo painted pottery of northern New
Mexico and Arizona and, on the other, to the decorations
on the earthenware of the prehistoric inhabitants of the
valleys of the southern part of the Sierra Madre Plateau,
notably those of the celebrated Casas Grandes in Chihuahua.

ADMINISTRATIVE REPORT 11

An illustrated preliminary report, under the title “ Arche-
ology of the Lower Mimbres Valley, New Mexico,”’ was pre-
pared by Dr. Fewkes and published in Smithsonian Miscel-
laneous Collections (Vol. 68, No. 10, pp. 1-58, pls. 1-8.
figs. 1-32).

In January Dr. Fewkes visited southern Arizona, where he
made several archeological reconnoissances, following the
Rio Santa Cruz almost to the Mexican boundary. He visited
the old Indian missions of San Xavier del Bac and Tumaca-
cori, and in their vicinity examined extensive aboriginal
ruins, which were found to belong to the same type as Casa
Grande, Ariz. The group of prehistoric ruins near the di-
lapidated mission of Tumacacori (which imposing structure,
now preserved as a national monument, is greatly in need
of repair) presents unusual advantages for thorough archeo-
logical investigations, with promise of important collections.
The walls of the compound can be traced readily, and if
uncovered by excavation would reveal important informa-
tion on the ancient culture of the Santa Cruz Valley. Sim-
ilar remains were noted in other parts of this valley and
elsewhere in southern Arizona. While in this general area
Dr. Fewkes observed that the Papago Indians of the desert
have been little affected by civilization, retaining many of
their original customs, beliefs, and ceremonies, and a wealth
of folklore.

Dr. Fewkes visited also the ruins of a large pueblo com-
pound on the road between Phoenix and Tempe, chiefly for
the purpose of determining the advisability of its excavation
and repair, as an effort is being made by citizens of Phoenix
to preserve the ruins with a view of having the compound
created a national monument and receiving adequate scien-
tific treatment.

Leaving Arizona in February, Dr. Fewkes proceeded again
to the Mimbres Valley, but found the weather unpropitious
for field work except for excursions with the view of locating
sites for possible future excavation. He returned to Wash-
ington about the middle of the month and continued the
preparation of his memoir on ‘Antiquities of the West
Indies,” which is to include the results of archeological

12 BUREAU OF AMERICAN ETHNOLOGY

research conducted in the Greater and the Lesser Antilles
under the joint auspices of the bureau and the Heye Museum
of New York, as referred to in a previous report. In con-
nection with this work Dr. Fewkes visited New York for
the purpose of studying recently acquired collections, in the
Heye Museum, illustrating the culture of the ancient inhabit-
ants of the West Indies.

The greater part of May was devoted by Dr. Fewkes to
the completion of a paper on “ Prehistoric Hopi Pottery De-
signs,” which comprises 1388 manuscript pages, 12 plates, and
015 figures. In this article the author treats of the pictog-
raphy on the ceramics of the ancient village dwellers of the
Kast Mesa of the Hopi of northwestern Arizona, including
the Keres and Tewa colonists of early times, as well as the
designs of the more modern period. The memoir considers
in detail the probable genesis of modern Hopi symbolic fig-
ures, and devotes attention also to their connection with clan
and other sociologic groups.

The opening of the fiscal year found Mr. James Mooney,
ethnologist, engaged in field studies among the Cherokee
Indians of North Carolina, which were continued until the
middle of September. Mr. Mooney devoted his efforts es-
pecially to the further collection and translation of the
sacred formulas of the Indians named, together with the col-
lection, for botanical identification, of the plants mentioned
in the formulas, with others of Indian economic importance.
The remainder of the fiscal year was spent by Mr. Mooney in
the office, most of the time being devoted to the final elabo-
ration of the Cherokee formulas, of varying length, originally
written down by the priests of the tribe in the native Cherokee
alphabet and used by them for purposes of medicine, love,
hunting, fishing, agriculture, protection, etc. Each formula
consists usually of a prayer or a song, or both, in an archaic
and highly figurative form of the language, followed by brief
directions couched in the everyday language, and relating to
the manner of the ceremony or the plants to be used in the
prescription. The printed formula will consist of three parts,
namely, transliteration, translation, and explanation. The
glossary will comprise perhaps 4,000 words, largely archaic

ADMINISTRATIVE REPORT 13

and otherwise unusual in form. The botanical appendix
will deal with the names and uses of from 500 to 700 plants
mentioned in the formulas, nearly all of which have already
been collected and botanically identified. There will also
be an extended chapter on Cherokee religion and inythology.
Approximately a third of the transliterations and trans-
lations have been written in final form from the interlinear
notebooks, and half of the work has been glossarized on cards.

Considerable time was spent by Mr. Mooney in furnishing
special information for use in answering inquiries of corre-
spondents.

Dr. John R. Swanton, ethnologist, in addition to super-
vising the final work incident to the publication, as Bulletin
45, of “ Byington’s Choctaw Dictionary,” edited by himself
in conjunction with Mr. H. 8. Halbert, devoted attention to
the study of the Creek Indians, to which reference is made
in former reports. The first draft of his memoir on the
Creeks is practically completed, but the amount of material
was found to be so great that it has seemed best to separate
it into two, if not three, sections. The first of these, em-
bracing a discussion of the location and classification of the
southern tribes, their early history, and their population, Dr.
Swanton is now revising, incorporating new material and
making such changes as fuller information has shown to be
necessary. It is hoped that this section may be ready for
publication at a comparatively early date.

Through an Alibamu Indian living in Texas the bureau
has been able to add several hundred words and a few pages
of text to the Alibamu material gathered by Dr. Swanton.

During the first three months of the year Mr. J. N. B.
Hewitt, ethnologist, completed the translating and editing
of a collection of texts and legends for the memoir on “Sen-
eca Myths and Fiction” to be published in the Thirty-
second Annual Report, consisting of material originally col-
lected in native texts and in English by the late Jeremiah
Curtin and Mr. Hewitt. This material, aggregating 2,300
pages, besides 350 notes and additions by Mr. Hewitt, was
submitted early in October for publication. Subsequently,
and as opportunity was afforded throughout the year, Mr.

14 BUREAU OF AMERICAN ETHNOLOGY

Hewitt devoted special attention to the preparation of ma-
terial for a grammatical sketch of the Iroquois languages,
especially as spoken by the Mohawk, Onondaga, and Cayuga,
for incorporation in the “Handbook of American Indian
languages.”’

In December Mr. Hewitt visited the Grand River Reser-
vation in Canada for the purpose of prosecuting his studies
among the Indians dwelling thereon. <A serious epidemic
of smallpox interfered somewhat with his work, but with
the efficient assistance of Mr. William K. Loft, a Mohawk
speaker, Mr. Hewitt was able to make a critical phonetic and
grammatic study of portions of the Mohawk texts relating
to the league of the Lroquois, recorded by him in former
years. Work was also done in recording a selected list of
Mohawk verbs for comparative use, and with the painstaking
aid of Mrs. Mary Gibson, widow of the late noted chief John
Arthur Gibson, Mr. Hewitt was able to supply the Cayuga
equivalents to this list, as well as to record other vocabulary
terms of the Cayuga. From Mrs. Gibson also was obtained
an extended text in Cayuga relating to the origin and the
ritual of the death feast of the women. On the same reserva-
tion Mr. Hewitt, with the aid of Mr. Hardy Gibson, a Cayuga
chief, elucidated certain mooted points in regard to the
ritual significance of a number of words and phrases em-
ployed in the chants of the condoling and installation council
of the Iroquois league. From Miss Emily Carrier, a mixed-
blood Nanticoke, he obtained a list of 50 Nanticoke words.
This short list is of singular interest, as the Nanticoke dialect
of the Algonquian stock has become practically extinct
through absorption of its speakers by the Iroquois-speaking
peoples. Mr. Hewitt also made about 70 photographs,
principally of persons.

On his return to Washington on January 15 Mr. Hewitt at
once resumed his analytic study of the Mohawk, Onondaga,
and Cayuga dialects for the purpose of obtaining proper
material for the preparation of the grammatic sketch above
referred to.

In addition to these investigations, Mr. Hewitt furnished
much information for use in preparing replies to inquiries

ADMINISTRATIVE REPORT Mt

from correspondents, some of them requiring considerable
research. No fewer than 130 such letters were answered by
means of data supplied by Mr. Hewitt. As in the past, he
performed the duties connected with the custodianship of
manuscripts, which required more than the usual time and
effort owing to the preparation of more thoroughly fireproof
quarters and transfer of the manuscripts thereto, as will
later be mentioned. During June Mr. Hewitt was engaged
in reading the first proofs of ‘“‘Seneca Myths and Fiction.”

Mr. Francis La Flesche, ethnologist, was engaged during
the year chiefly in assembling his notes on the No"/zhizho”,
or fasting degree, of the tribal rites of the Osage called No®/-
ho"zhi"ga Ie Ita, or Sayings of the No*’ho"zhi"ga. Of the
seven degrees, the No®’zhizho" is said to be the longest and
the next in importance to the Ni’kie degree; it is also said
that this degree contains nearly all the symbols and cere-
monial forms (we’gaxe), for which reason it is regarded as
higher in rank than the other degrees, excepting the Ni’kie.
From information given by Watse’mo"l of the Black Bear
gens and by Waxthi’zhi of the Puma gens, both of the Ho"’-
ga dual division, their version of the ritual of the No"’zhizho"
degree is composed of 116 songs, 14 wi’gie (parts of the ritual -
that is spoken), and a number of ceremonial acts and forms.
Waxthi’zhi, from whom the songs and wi’gie were obtained,
gave 14 wi’gie and 74 songs; he was unable to give the entire
116 songs, having lost some of them by reason of long disuse
of the ritual. To the close of the year 206 pages of this
ritual have been completed by Mr. La Flesche; these comprise
9 wi’gie with literal and free translations, 25 songs with trans-
lations, and explanations of the songs, ceremonial acts, and
movements, as well as of the various symbols and parapher-
nalia used in the ceremonies.

Mr. La Flesche’s work on the No®’zhizho" ritual has twice
been interrupted by visiting Osage, from whom, however,
further information has been obtained concerning the great
war rites of the Osage people. First, Wa’thuxage, who
visited Washington in the autumn of 1914, gave the ritual of
the Wax’obe degree of the Tsi’zhu Washtage gens, of which he
was a member. The wi’gie and songs of this ritual cover 76

16 BUREAU OF AMERICAN ETHNOLOGY

typewritten pages, including the music, which has been
transcribed from the dictaphone. Besides the Wax’obe
ritual, Wa’thuxage gave, in fragmentary form, the Ni’kie
ritual of his gens; this covers 20 typewritten pages, includ-
ing the music of the songs, which also have been transcribed
from the dictaphone. The translations of the songs and
wi’gie of these rituals have yet to be made and the explana-
tory texts written. Wa/thuxage died in May, 1915.

The second interruption was by Xutha Wato"l” and
Watse’mo*i”, from whom additional information was obtained.
The former gave three of the wi’gie: Wi’gie Tonga or Great
Wi’gie, Ki/no" Wi’gie or Symbolic Painting Wi’gie, and Waz-
ho/igathe Wi’gie or Gentile Symbol Wi’gie, which it was his
part to recite at the tribal ceremonies. These cover 37
typewritten pages. Besides the three wi’gie, Xutha’ Wato"i”
gave the ritual of the Ni’kie degree of his gens. The wi’gie
and songs of the ritual, including the music, comprise 15
pages. ‘The translations of the three wi’gie, and the wi’gie
and songs of the Ni’kie ritual, have yet to be made and the ex-
planatory notes assembled. Watse’mo"i” gave another ver-
sion of the Ni’dse Wagpe Wi’gie, or Black Bear Wi’gie, which-
he had already given some time ago. This new version is
the one recited when the widow of a deceased member of
the No"‘/ho"zhi*ga is admitted to take his place in the order;
it comprises 6 typewritten pages and will form a part of the
No*’zhizho" ritual. This informant also gave some informa-
tion concerning his great grandfather, who was a prominent
“medicine-man.’”’ The notes recorded from the dictation of
Watse’mo"i" have yet to be transcribed. The story will form
a part of the chapter on the Wako"dagi, or “ medicine-men.”’

Mrs. M. C. Stevenson, ethnologist, continued her researches
among the Tewa Indians of New Mexico, but failing health
prevented her from completing the final revision of the manu-
script of her memoir as she had hoped, and it remained un-
finished at the time of her unfortunate death, on June 24,
in the suburbs of Washington. It is believed, however, that
when an opportunity of fully examining Mrs. Stevenson’s
completed manuscript and notes is afforded it will be found
in condition for publication after the customary editorial

ADMINISTRATIVE REPORT uy

treatment. Mrs. Stevenson was an efficient and industrious
investigator of the ethnology of the Pueblo Indians, to which
subject she had devoted many years of her life, giving special
attention to the Sia, the Zufi, and the Tewa tribes. Three
memou's on these Indians, published in the annual reports,
are replete with information on the subjects of which they
treat, and there is no doubt that when Mrs. Stevenson’s
memoir on the Tewa Indians finally appears much valuable
knowledge will be added to that which she has already given
on the sedentary Indians of the extreme Southwest.

With the opening of the fiscal year Dr. Truman Michelson
proceeded to Wisconsin in the hope of obtaining ethnologic
and linguistic information regarding the Stockbridge Indians
residing in that State. It was found that, with respect to
the language of this remnant tribe, about a dozen members
remembered isolated words, but only one could dictate
connected texts, half a dozen of which were recorded.
Although knowledge of the language is now too limited to
enable restoration of the grammar, enough material was
obtained to show that Stockbridge was intimately related
to Pequot and Natick, as well as to Delaware-Munsee.
The Stockbridges have long since abandoned all their native
customs and beliefs, consequently their ethnology may be
regarded as beyond recovery.

While in Wisconsin Dr. Michelson procured also ethnologic
and linguistic notes on the Menominee. A visit to the
Brotherton Indians resulted in the acquirement of little
information excepting historical data, as these people have
become greatly modified.

Dr. Michelson next visited Tama, Iowa, for the purpose
of renewing his researches among the Fox Indians, to which
he has been devoting his energies for some time. He was
especially successful in obtaining accounts of the mythical
origin ascribed to the Fox people, given in the form of
rituals, and he gave attention also to the phonetics of the
Fox language. A noteworthy result of Dr. Michelson’s Fox
investigations was the acquirement, through Horace Powa-

2786—21—2

18 BUREAU OF AMERICAN ETHNOLOGY

shiek, of a complete translation of the two most important
Fox myths—the Culture Hero and Mother of All the Earth.

At the request of the Davenport Academy of Sciences,
Dr. Michelson conducted some archeological excavations for
that institution at its own expense, leave of absence having
been granted him for that purpose. En route to Washington,
he examined the Sauk and Fox collections in the Field
Museum of Natural History at Chicago.

In the office Dr. Michelson paid special attention to the
observations on the Sauk and Fox by early writers, especially
by the authors in the Annals of the Propaganda Fide, and by -
Marston, Long, Carver, Beltrami, and others. With the
view of definitely settling the question of the relationship of
the Yurok and Wiyot languages of California to the Algon-
quian linguistic stock, Dr. Michelson devoted further study
to the subject, reaching the conclusion that whether or not
further material would prove these languages to be divergent
members of Algonquian, the existing data do not warrant
such a classification. Dr. Michelson also devoted attention
to the linguistic classification of Potawatomi, based on cer-
tain grammatical treatises by the late Father Gailland in
possession of St. Mary’s College at St. Marys, Kans., which
the bureau was permitted to copy through the courtesy of
Rev. George Worpenberg, 8. J., librarian of the college. By
these studies Dr. Michelson concludes from the verbal pro-
nouns of Potawatomi that it belongs to the Ojibwa division
of the central Algonquian languages, but that the language
is further removed from Ojibwa, Ottawa, and Algonkin than
any of these is from the others.

Mr. John P. Harrington, ethnologist, became a member of
the staff of the bureau, with the approval of the Civil Service
Commission, on February 20, from which time until the close
of May he finished 600 pages of manuscript and more than
8,000 slips of linguistic information regarding the Chumash
Indians of California, the result of researches conducted by
him before entering the service of the bureau. He also has,
in various stages of elaboration, a quantity of other Chumash
ethnologic and linguistic material in the preparation of
which for publication satisfactory progress is being made.

ADMINISTRATIVE REPORT 19

At the end of May Mr. Harrington proceeded to Santa Ines
Mission, where, among its documents, he found an old man-
uscript bearing the title “Padron que contiene todos las
Neofitas de esta Mision de la Purisima Concepcion con ex-
presion de su edad, y partida de Bautismo segun se halla hoy
dia 1° de Enero de 1814,” by Father Mariano Payeras, of the
greatest importance to the study of the former Chumash
Indians of La Purisima and Santa Ines. A complete copy
of this splendid manuscript, which does not seem to have
been known to historians, was made by Mr. Harrington, who
also extracted a considerable amount of other material from
the mission records. While at Santa Ines Mr. Harrington
located the site of the former large rancheria of Nojogui
(which had not before been known), and also the site of the
rancheria of Itias, mentioned in the records. On June 19
Mr. Harrington visited Arroyo Grande, where he worked for
a week with a poor, sick old woman, the sole survivor of the
San Luis Obispo Indians, for which reason, to use Mr. Har-
rington’s own expression, “the words of her language are
precious beyond the power of money to buy,” especially as
her speech is the most archaic of all the Chumashan dialects.
For the convenience of his field studies Mr. Harrington has
established headquarters at Los Angeles, where he has been
granted the facilities of the Southwest Museum by the cour-
tesy of its officials.

SPECIAL RESEARCHES

The preparation of the second volume of the “ Handbook
of American Indian Languages,” under the editorship of Dr.
Franz Boas, honorary philologist, has progressed slowly, on
account of the impossibility of sending proofs to Russia,
where the author of the section on the Chukchee and Eskimo
resides. The chapter on Siuslaw, by Dr. Frachtenberg, has
been corrected and made up in pages, forming pages 431 to
605 of the second volume. At the beginning of the year Dr.
Boas concluded his collection of Kutenai material, which was
studied preliminary to the writing of the grammar of this
language. The texts collected by him were written out, and
the completed manuscript, consisting of 263 pages of Indian

20 BUREAU OF AMERICAN ETHNOLOGY

texts and 269 pages of translation, has been submitted and set
in type, forming 125 galleys. The texts include some mate-
rial collected by the late Dr. A. F. Chamberlain, which was
acquired by the bureau and was revised by Dr. Boas.

Much time has been spent by Dr. Boas in work on his me-
moir, “Tsimshian Mythology,” to accompany the thirty-first
annual report. During the fiscal year 1913-14 the tales them-
selves had been setup. During the year now under considera-
tion the manuscript of the discussion of this material was
completed and put in type; it forms pages 394 to 867 of the
annual report. In the mechanical work of preparing the
manuscript Dr. Boas was assisted by Miss H. A. Andrews,
who, besides the preparation of manuscript and proof reading,
did much of the laborious work of extracting and collating
material needed for the investigation.

The manuscript on Eskimo mythology, intrusted to Walde-
mar Bogoras and accepted for publication, together with an
introduction by Mr. Ernest Hawkes, is held in abeyance,
owing to the impossibility at the present time of communicat-
ing with the author in Russia.

Dr. L. J. Frachtenberg, special ethnologist, left Washington
on July 6, 1914, going directly to Oregon for the purpose of
concluding his investigations of the language, mythology,
and culture of the Kalapuya Indians, commenced during
the previous fiscal year. After a short trip to the Siletz
and Grande Ronde Agencies in northwestern Oregon for the
purpose of interviewing all available informants, he pro-
ceeded to Chemawa, Oreg., where he conducted his Kalapuya
investigations until December, and completed them at the
Grande Ronde Agency between December 13 and 20, which
time was spent chiefly in the collection of linguistic material
for a comparative study of the Kalapuya dialects. Special
attention was given to the Yamhill and Yonkalla variations.
Dr. Frachtenberg’s field work proved highly successful. He
obtained 80 myths, tales, historical narratives, and ethno-
graphic descriptions, told in the various Kalapuya dialects,
an unusually large amount of grammatical notes, sufficient
material for a linguistic map showing the original distribu-
tion of the several Kalapuya dialects, and some data on

ADMINISTRATIVE REPORT 21

Kalapuya ethnology. A glance at this material reveals
some interesting facts: The Kalapuya Indians in former
times were the most powerful and numerous family of
Oregon. They claimed the whole of the fertile valley of the
Willamette, extending from the Coast Range to the Cascade
Mountains, their settlements reaching as far north as the
present Portland and as far south as the middle course of
Umpqua River, an area of approximately 12,000 square
miles. These Indians were placed on the Grande Ronde
Reservation in 1857, at the close of the Rogue River war.
Previous tribal wars and frequent epidemics of smallpox
and other infectious diseases have reduced the Kalapuya
tribes to such an extent that Dr. Frachtenberg has found
but a mere handful of survivors; hence the time is not far
off when the stock will become extinct.

The Kalapuya family embraces a large number of tribes, -
the most important of which are: (1) Atfalati (or Wapato
Lake), living formerly on the banks of the Tualatin River;
(2) Yamhill, claiming the banks of the river of the same
name; (3) Lakmayuk, who obtained their name from the
river Luckiamute; (4) Marys River (Calapooia proper),
whose settlements were situated along the banks of the
Calapooia and Marys Rivers; (5) Yonkalla, the most south-
erly Kalapuya tribe; (6) Ahantsayuk, also called Pudding
River Indians; and (7) Santiam, who formerly lived on
the banks of Santiam River. These tribes speak varieties
of the Kalapuya language, which show remarkable lexi-
cographic diversities. Morphological differentiations exist
also, but are chiefly of a phonetic nature. All differences
between the dialects seem to have been caused by a geo-
graphic distribution, resulting in the three subdivisions men-
tioned in the last annual report. Long and continued con-
tact of the Kalapuya Indians with white settlers has resulted
in a complete breaking down of the native culture and mode
of living; consequently the ethnologic data obtainable were
very meager and in most cases were given as information
obtained through hearsay.

In the early part of January Dr. Frachtenberg made a
short trip to the Siletz Agency for the purpose of settling a

92 BUREAU OF AMERICAN ETHNOLOGY

few questions pertaining to Alsea phonetics. In view of the
fact that the allotment made for his field researches during
the fiscal year became exhausted, Dr. Frachtenberg was
obliged to remain in the field until the close of June. On
January 15 he resumed the work of preparing a grammatical
sketch of the Alsea language, which was finished late in
May; this consists of 158 sections, approximating 600 manu-
script pages. During June he was engaged in typewriting
this grammatical sketch, which will be published in part 2
of the “ Handbook of American Indian Languages.”

In addition to his field investigations Dr. Frachtenberg
corrected the proofs of his grammatical sketch of the Siuslaw
language, special attention being given to the insertion of
the proper references taken from his Lower Umpqua texts,
printed in the Columbia University Contributions to An-
thropology.

Mr. W. H. Holmes continued the preparation of the
“Handbook of American Antiquities’? whenever his exact-
ing duties in behalf of the National Museum permitted.
Part 1 of this work is well advanced toward completion;
much attention has been given to part 2, and the preparation
of the numerous illustrations is well in hand.

During the month of July Mr. Gerard Fowke was engaged,
under instructions from the bureau, in making limited arche-
ological investigations in northeastern Kansas and south-
eastern Nebraska, the purpose of which was to ascertain the
value of certain recent determinations regarding the age of
the prehistoric aboriginal occupancy of this region. Respect-
ing the large mounds, the age of which has been under dis-
cussion, Mr. Fowke reports that three points must be taken
into consideration in fixing a definite age for these remains,
as follows:

1. The relics found in and around the lodge sites, except for the ,
markings on some of the pottery, are in no wise different from those
found on the sites of villages which were occupied when Lewis and
Clark came through here.

2. Fairly solid bones of animals, and occasionally human bones, are
found in the bottoms of the lodge sites, even where these are damp
most of the year. In the pits, where such remains are preserved by
ashes, this would not mean much; but where they are found in clayey

ADMINISTRATIVE REPORT 23

earth it is evident that ‘‘ thousands of years”’

to apply to them.

3. Persons who claim these “thousands of years’’ for pretty much
everything they find in the ground, must explain why it is that while
the bones and implements of these assumed “ancients” are found in
such quantities and in such good preservation, those of later Indians
should have entirely disappeared.

The only tenable theory of age is the amount of accumulation in
the depressions of the lodge sites. Above the clay which formed the
roof, and is next to the floor now, is a depth of material sometimes, it
is said, as much as 20 or even 22 inches of mingled silt, decayed vege-
tation, and soil from the surrounding wall. It is used as an argu-
ment of age; that as these sites are on hilltops where there can be no
inwash, this depth must indicate a very remote period for their con-
struction. But a large amount of the earth thrown out into the sur-
rounding ring or wall will find its way back into the depression. The
water will stand in them a good part of the year, and the soil remain
damp even in prolonged drought; vegetation is thus more luxuriant
than on the outside, and its decay will fill up rather rapidly. In addi-
tion, much sand blows from the prairies as well as from the bottom
lands, and whatever finds its way into the pit will stay there; it will
not blow away again, as it would in open ground. Weeds also will
catch and retain much of this dust, which would pass on over a dry
surface. Consequently the allowance of an inch in a century, which
is the most that advocates of great age will allow for accumulation,
is too small.

The topography of the region was essentially the same when these
remains were constructed as it is now. ‘The hills and valleys were as
they now exist; the erosion has been very slight as compared with
that which has taken place since the loess was brought above the
water to which it owes its origin. This statement is fully proved by
the position of the mounds and lodge sites. Any estimate of age
must be only conjecture at best; but it is safe to say that no earth-
work, mound, lodge, site, or human bones along this part of the
Missouri River has been here as long as 10 centuries.

is a meaningless term

With regard to the discoveries of human remains at ex-
ceptional depths in loess formations on Longs Hill, near
Omaha, Mr. Fowke states that excavation of the site has been
so exhaustive that further investigations are out of the ques-
tion, and that determinations of age, therefore, must rest,
in the main at least, with the published statements of the
original explorers.

During recent years observers have reported the existence
of mounds and other evidences of prehistoric occupancy in

24 BUREAU OF AMERICAN ETHNOLOGY

western Utah; these reports, however, contained little defi-
nite information regarding the character of existing ruins -
and described only briefly the artifacts associated with them.
The possible relationship of such remains with those of the
ancient pueblo dwellers of Arizona, New Mexico, and Colo-
rado suggested the necessity of a preliminary examination
of the western Utah field, with the view of determining the
nature and range of former settlements, and also the de-
sirability of more detailed investigations. This work of
reconnoissance was commenced by the bureau in May and
extended through the close of the fiscal year, the field obser-
vations being made by Mr. Neil M. Judd, of the National
Museum. A group of small mounds near Willard, on the
northeastern shore of Great Salt Lake, were first examined.
Many other mounds in this locality have been completely de-
stroyed by cultivation during recent years, and of those re-
maining all show modifications resulting from recent tillage.
Four mounds were selected for special investigation, and
from these sufficient information was gathered to indicate
the chief characteristics of the primitive dwellings over which
the mounds had accumulated.

Following the work at Willard, an examination was made
of certain well-defined mounds on the outskirts of Beaver
City, in Beaver County, where three house sites of the Willard
type were found in close proximity to larger mounds con-
taining groups of dwellings. Two weeks’ work resulted in
the complete excavation of one house group comprising 16
rooms and the partial examination of a still larger group.
The Beaver mounds, like those at Willard, have resulted from
the gradual accumulation of drifting sand and dust over the
fallen walls of more or less permanent dwellings. Unlike
the isolated structures at Willard, however, the mounds at
Beaver City disclosed groups of associated rooms, arranged
with some degree of regularity and exhibiting a certain unity
of purpose. In each of the two groups studied, small series
of contiguous rooms were uncovered, but the majority were
single compartments separated from the other dwellings by
varying distances. The walls of these primitive dwellings
at Beaver were built of adobe, sometimes placed in wide

ADMINISTRATIVE REPORT 25

layers but more often forming a solid mass. No openings
that could be identified definitely as doors were found in any
of these walls; this fact, together with the comparative abun-
dance of circular stone slabs, leads to the belief that entrance
to the dwellings was gained through roof openings which
could be closed with the stone disks. Post holes in several
floors, with charred fragments of cedar logs, and masses of
clay bearing impressions of logs, willows, and grass, give a
fairly complete indication as to the nature of the roof con-
struction. Large timbers crossed in the direction of the
shorter dimensions, their ends resting upon the side walls of
the rooms; when necessary these were supported by upright
timbers. The roof beams in turn supported lesser timbers
with layers of willows and grass. Layers of clay, varying in
thickness from 1 inch to 6 inches with the unevenness of
roof materials, covered the grass, thus completing a truly
substantial shelter.

Four small mounds, similar to those at Beaver City, were
excavated at Paragonah, in Iron County. These contained
one room only, but there are larger mounds in the vicinity
whose superficial indications suggest as many if not more
rooms than the group at Beaver. Twenty years ago, it is
reported, there were about 100 mounds in this vicinity;
to-day more than half of them have disappeared through
cultivation of the soil.

A brief examination was made by Mr. Judd of several
house sites overlooking the Rio Virgen, near St. George, in
the extreme southwestern corner of the State. From this
village eastward to Kanab only a few mounds were noted,
although cowboys reported the existence of others in the
vicinity of Short Creek, on the Utah-Arizona line.

From Kanab as a base, the mounds in Johnson Canyon
and the small cliff houses in Cottonwood Canyon were visited
and partially examined. From superficial observations the
former were judged to contain the remains of house structures
similar to those at Beaver and Paragonah, although the
availability of suitable stone for building purposes has re-
sulted in its partial substitution for adobe, with certain
accompanying structural modifications.

26 BUREAU OF AMERICAN BTHNOLOGY

Several caves in Cottonwood Canyon 12 miles westward
from Kanab contained evidences of human occupancy. The
walls of nearly all bear pictographs of more than ordinary
interest, and three of the caves visited sheltered the remains
of small dwellings, the most interesting of which is a group
of four detached rooms and one circular kiva. The walls
of these are of stone with a rather greater proportion of mud
plaster than is common in cliff dwellings of the Southwest.
The ceremonial room measures 14 feet in diameter, but,
except in its lack of recesses, does not differ greatly from
similar structures in ruins previously reported throughout
the San Juan drainage.

Mr. Judd’s preliminary observations among a_ limited
number of ruins in western Utah indicate the former exist-
ence of a people whose dwellings developed in natural
sequence from single earth-covered shelters, such as those
at Willard, to groups of more permanent structures like
those at Beaver, Paragonah, and elsewhere, and finally to
allied cliff houses similar to those in Cottonwood Canyon.
The construction of these several types of houses and the
character of the artifacts found in them point to close rela-
tionship between their builders and the better-known pre-
Puebloan peoples of New Mexico, Arizona, and Colorado.
Whether these primitive structures in Utah actually ante-
date the communal dwellings in the States named or whether
they represent an offshoot from the more highly developed
Pueblo culture is a point not yet determined. The relation-
ship is certain, however, and future investigation may be
expected to determine its limits. It is hoped that the op-
portunity to continue this investigation may soon be af-
forded, as the progress of agriculture in most of the areas
investigated by Mr. Judd is resulting in the rapid disappear-
ance of all superficial evidences of aboriginal occupancy.

En route to Washington from Utah, Mr. Judd spent a day
at the so-called “Spanish diggings,” the ancient quarries in
Wyoming where generations of western Indians quarried the
flint and chert utilized in the manufacture of various
weapons and household implements.

ADMINISTRATIVE REPORT

bo

4
(

ixcellent progress has been made in the study and analy-
sis of Indian music, to which subject Miss Frances Dens-
more has devoted special attention. The principal work
in this direction has been the completion of the manuscript
on “Teton Sioux Music,” consisting of 1,067 pages, in addi-
tion to transcriptions of 240 songs and about 100 illustra-
tions. This material was submitted in June for publica-
tion. Miss Densmore also made considerable progress in the
preparation of a paper on the music of the Ute Indians, 92
pages of manuscript, 28 transcriptions of songs, 11 analyses
of songs, and 8 original photographic illustrations being sub-
mitted. This work is not yet finished.

Mr. D. I. Bushnell, jr., has continued the preparation of
the “ Handbook of Aboriginal Remains East of the Missis-
sippi,’’ under a small allotment by the bureau for this pur-
pose, and has made. “teady progress. During the year
circulars were addressed to county officials in those sec-
tions from which no information had been received, and
good results were obtained. The thanks of the bureau are
due Mr. Arthur C. Parker, State archeologist of New York,
for a large body of valuable data regarding the archeological
sites in New York, and to Mr. Warren K. Moorehead, of
Phillips Academy, Andover, Mass., for similar information
respecting aboriginal remains in the State of Maine, derived
from his personal observations.

Mr. James R. Murie, as opportunity offered, continued
his studies of the ceremonies of the Pawnee Indians, under
a small allotment by the bureau. During the year Mr.
Murie submitted, as a result of these investigations, a manu-
script of 266 pages on “The New Fire Ceremony” of the
Pawnee.

Dr. A. L. Kroeber, of the University of California, has
made good progress in the preparation of the “ Handbook
of the Indians of California.”” At the inception of this
work it was believed practicable to confine the treatment
to a very limited number of pages. By reason of the great
diversity in the languages and the culture of the Indians of
California, past and present, however, it was found that no

98 BUREAU OF AMERICAN ETHNOLOGY

adequate treatment of the subject was possible within the
limits originally prescribed, consequently the handbook
when published will comprise approximately 200 pages. Dr.
Kroeber expects to submit the manuscript in readiness for
publication in the early part of 1916.

The “List of Works Relating to Hawaii” has been added
to from time to time by the surviving compiler, Prof. Howard
M. Ballou, of Honolulu. Mr. Felix Neumann has devoted
attention to its editorial revision, but it was found at the
close of the year that much work of a mechanical nature
remained to be done before plans for publication could be
completed.

MANUSCRIPTS

As in the past, the valuable collection of manuscripts of the
bureau has been in the immediate custody of Mr. J. N. B.
Hewitt, whose work in this direction was considerably in-
creased by reason of the necessity of returning the manu-
scripts to the newly fireproofed room in the north tower of
the Smithsonian building and reclassifying them. For the
first time the manuscripts of the bureau, which now number
about 1,700 items, many of which are of priceless value, are
believed to be safe from possible fire, being contained in
steel cases or on steel shelves, surrounded by brick, cement,
and terra-cotta walls, floor, and ceiling. In addition to
manuscripts submitted for immediate publication or else-
where referred to in this report, the following accessions
were made during the year:

Laguna Indian Dictionary. Deposited by the wife and son of the
late John B. Dunbar, of Bloomfield, N. J.

Dr. A. L. Kroeber. Forty-nine Arapaho and Gros Ventre note-
books, six packages of slips containing an Arapaho vocabulary, and a
carbon copy of a study of Arapaho dialects.

War record of Sitting Bull, depicted in 55 pictographs, with a
letter of authentication. Deposited by Dr. D.S. Lamb, of the Army
Medical Museum.

J.P. Dunn. The third part of the translation of the anonymous
Miami-Peoria Dictionary, the original of which is in the John Carter
Brown Library at Providence, R. I.; 36 pages, Assomer to Bercer.

ADMINISTRATIVE REPORT 29

Photostat copy of “‘A Grammar of the Pottewatomy Language,”
by Rey. Maurice Gailland, the original of which is in possession of
St. Mary’s College at St. Marys, Kans.; 452 pages.

Note should here be made of the great usefulness of the
photostat apparatus acquired by the bureau during the last
fiscal year, which has enabled the photographic copying at
slight cost of various manuscripts, field notes, and rare books
and pamphlets needed for reference in the researches of the
bureau. These copies have been made in the photographic
laboratory of the bureau by Mr. Albert Sweeney, assistant
to Mr. De Lancey Gill, illustrator.

PUBLICATIONS

The editorial work of the bureau has been continued by
Mr. J. G. Gurley, editor, who from time to time has been
assisted by Mrs. Frances 8. Nichols. The publications
issued during the year were:

Bulletin 46. “Byington’s Choctaw Dictionary,’ edited by John
R. Swanton and Henry S. Halbert.

Bulletin 58. “List of Publications of the Bureau,’ which ap-
peared in August, 1914, with a second impression in May, 1915.

Miscellaneous publications:

No. 10. Circular of Information Regarding Indian Popular Names.

No. 11. Map of Linguistic Families of American Indians North of
Mexico. This map, which is a revision of the linguistic map pub-
lished in Bulletin 30 (Handbook of American Indians), was reprinted
in advance from the plate in the report on “Indian Population in
the United States and Alaska,’’ subsequently published by the
Bureau of the Census.

No. 12. List of Indian words denoting ‘‘man,” prepared in placard
form for use in the Smithsonian exhibit at the Panama-Pacific
Exposition.

The status of other publications now in press is as follows:

Twenty-ninth annual report. The ‘‘accompanying paper” of this
report is ‘‘The Ethnogeography of the Tewa Indians,” by J. P.
Harrington, a work presenting many technical difficulties. The
solution of these was retarded by the illness of the author, which
resulted in his incapacity for several months to deal with the various
questions arising in connection with the text. The reading of the
proof has been carried forward as rapidly as circumstances would

30 BUREAU OF AMERICAN ETHNOLOGY

permit, and at this time the entire report is paged with exception
of the list of place names, 2,650 in number, and the index. Consid-
erable progress has been made in the final reading of the page proof.
The number of pages in the volume (estimated) will be 660, with 21
plates, 31 maps, and 1 diagram.

Thirtieth annual report. This report, which contains as ‘‘accom-
panying papers” ‘‘The Ethnobotany of the Zufi Indians,” by Mrs.
M. C. Stevenson, and ‘‘ Animism and Folklore of the Guiana Indians,”
by Walter E. Roth, has been ‘“‘made up” and read through three
page proofs. At the end of the year the report (453 pages) was prac-
tically ready for the bindery.

Thirty-first annual report. With this report is incorporated a
memoir on ‘Tsimshian Mythology,” by Dr. Franz Boas. Of this
material less than half (365 pages) had been paged at the beginning
of the fiscal year. With the progress of the work a large amount of
new matter has been inserted, necessitating considerable revision
from time to time and the reading of several galley and page proofs
of the greater part of the memoir. At this writing the make-up has
been carried through page 682, and Dr. Boas looks forward to paging
the remaining material at an early day. The memoir will contain in
all about 850 pages, with 3 plates and 24 text figures.

Thirty-second annual report. The memoir accompanying this
report is entitled ‘Seneca Fiction, Legends, and Myths,’ the mate-
rial of which was collected by the late Jeremiah Curtin and J. N. B.
Hewitt and edited by the latter. The manuscript reached the
bureau for publication about the middle of October and when the
fiscal year closed more than one-fourth (82 galleys) had been set up.
The number of pages will approximate 900.

Bulletin 40. ‘‘Handbook of American Indian Languages,’’ part
2 (Boas). During the year two sections of the above-named hand-
book have received attention—the Chukchee (Bogoras) and the
Siuslaw (Frachtenberg). After the former had been put into page
form to the extent of 50 pages work thereon had to be suspended by
reason of the impossibility of communicating with the author of the
section, who is in Russia. The Siuslaw section (75 galleys) is now
at the Government Printing Office for paging. Two of the ‘‘illustra-
tive sketches” of part 2 of this bulletin, namely, Takelma (Sapir),
298 pages, and Coos (Frachtenberg), 133 pages, have already appeared
in separate form.

Bulletin 55. ‘‘The Ethnobotany of the Tewa Indians” (Robbins,
Harrington, and Freire-Marreco). After the manuscript of this
bulletin had been prepared by the other authors here named and had
passed into galley proof, Miss Freire-Marreco incorporated therewith
additional material to the extent of greatly enlarging and practically

ADMINISTRATIVE REPORT 31

recasting the memoir. Subsequently, on account of the European
war it was found impracticable to get from Miss Freire-Marreco the
proof sent to her for correction and in the absence of her revision the
task of putting the bulletin into final form has proved difficult. Half
of the material, however, has been paged and it will be possible to
complete the work in the near future.

Bulletin 57. ‘‘An Introduction to the Study of the Maya Hiero-
glyphs” (Morley). The first proof of this publication bearing the
author’s corrections reached the bureau the middle of September.
Since then two additional proofs have been revised, the character
of the material being such as to require great care and exactness in
the work. The author is now engaged in a final reading of the pages.
Unfortunately the progress of the work has been delayed several
months by his absence in Central America. The volume will contain,
when completed, about 320 pages, with 32 plates and 85 figures.

Bulletin 59. ‘‘Kutenai Tales” (Boas and Chamberlain). The
manuscript of this bulletin was received in March and, after being
edited, was placed in the hands of the Public Printer. By the middle
of June the first proof, complete (125 galleys), had been forwarded
to Dr. Boas.

Bulletin 61. ‘Teton Sioux Music”? (Densmore). The material of
this bulletin, comprising 1,067 pages of manuscript, and copy for 80
plates, 20 text figures, and 263 folios of music, was approved for
publication in June, too late for inclusion by the Printing Office
under the bureau’s allotment for this fiscal year.

As during the last few years, the correspondence arising
from the large demand for the publications of the bureau
has been in the immediate charge of Miss Helen Munroe and
Mr. E. L. Springer, of the Smithsonian Institution, assisted
during part of the year by Mr. Thomas F. Clark, jr., and
later by Mr. William A. Humphrey. The distribution has
been made, in accordance with law, by the superintendent
of documents on order of the bureau. The total number of
publications issued during the fiscal year was 10,185, dis-
tributed as follows:

PATITNU SIGNS POLES ea fees ee eet See ane OLE) A Bt Pe ni TA ID39
Bulle tinsmee eee eee lope at Siete dee cee 146 yet ne AS 8 BS
Contributions to North American Ethnology-- ~~ __-------- 25
IMtroduchiGnseeeses= era eee ek I ee 8
Miscellaneous = eraan foe eee ee ee ek ee See 398

Ota eae eee So tf ey 22. Sh oece nee, LO, 185

32 BUREAU OF AMERICAN ETHNOLOGY

This total shows a decrease of 2,634 volumes in compari-
son with the year 1913-14, due largely to the retention in
the transmission of certain publications to Europe by reason
of the war.

ILLUSTRATIONS

The preparation of illustrations for the publications of the
bureau and of photographic portraits of the members of vis-
iting Indian deputations has continued in charge of Mr. De
Lancey Gill, illustrator, assisted by Mr. Albert Sweeney.
The photographic work during the year may be classed as
follows:

Portrait negatives of visiting delegations (Crow, Osage, Chip-

Pewa pends Sioux tribes) eee ee canner penne ee Sa eee 10
Negatives of ethnologic subjects to illustrate publications. . _- 52
Development of negatives exposed by field parties......-... 548
Photographic prints for distribution and for office use__..... 690
Photographic prints for publication and for office use_...-... 120
Photographic prints for exhibition purposes__......-.-.---. 115
Small photographic prints distributed chiefly for scientific pur-

OSOS mo saan mt et a Sle ee eee eee ene ee SL)
Drawings prepared for illustrations.......-.-.-.---------- 30
Photostat copies (pages) of books and manuscripts. -_ _____- 1, 452

In addition, Mr. Gill gave the usual attention to the
critical examination of engraver’s proofs of illustrations
designed for the publications of the bureau, submitted by
the Public Printer.

In the last report mention was made of a series of photo-
graphs of Indian subjects that has been exhibited succes-
sively by the New York Public Library, the Library Commis-
sion of Indiana, and the Providence Public Library. In
September, 1914, in response to the request of the Public
Library of Haverhill, Mass., this series of pictures was sent
for public exhibition in that library. In addition, collec-
tions of photographs of Indian subjects, designed to illustrate
in part the work of the bureau, were sent for exhibition at
the Panama-Pacific Exposition in San Francisco and at the
Panama-California Exposition in San Diego.

LIBRARY

The reference library of the bureau has been in the con-
tinuous charge of Miss Ella Leary, librarian, assisted by
Mrs. Ella Slaughter until her death on November 1, 1914,

ADMINISTRATIVE REPORT 33

and subsequently by Charles B. Newman, messenger boy.
During the year 997 books were accessioned, but of this
number only 448 were newly acquired, the remainder being
represented by the binding and by entry on the records of
serial publications that had been in possession of the bureau
for some time. Of these accessions 188 volumes were
acquired by purchase and 310 by gift or through exchange.
The serial publications currently received number about 700,
of which only 17 are obtained by subscription, the remainder
being received by exchange of the bureau’s reports and
bulletins. Of pamphlets, 294 were acquired. The number
of volumes bound was 678. The library contained 20,237
volumes, 13,188 pamphlets, and several thousand unbound
periodicals at the close of the year. The number of books
borrowed from the Library of Congress for the use of the
staff of the bureau in prosecuting their researches was about
450.

The new steel bookstacks in the eastern end of the main
hall of the Smithsonian building, referred to in the last
annual report, were finished and placed at the disposal of the
bureau in August, when the work of reinstallation of the
library was undertaken by the librarian and promptly
carried to completion. The facilities afforded by the new
stacks are an improvement over those of the old library
equipment, while safety is greatly increased.

COLLECTIONS

The following collections were acquired by the bureau or
by members of its staff and transferred to the National
Museum, as required by law:

Model of Cherokee packing basket from the East Cherokee Reserva-
tion, Swain County, N.C. Collected by James Mooney, Bureau
of American Ethnology. (57699.)

179 archeological objects from the lower Mimbres Valley and an
earthenware vase from Casas Grandes, Chihuahua, Mexico.
Collected by Dr. J. Walter Fewkes, Bureau of American Eth-
nology. (57777.)

Three stone figurines from the Tewa Indians of New Mexico. Co!-
lected by Mrs. M. C. Stevenson, Bureau of American Ethnology.
(58129.)

2786—21——3

34 BUREAU OF AMERICAN ETHNOLOGY

Snipe flute of the Sioux Indians. Received from Rev. A. McG.
Beede, of North Dakota. (58254.)

Five archeological objects from Virginia. Gift of Dr. W. B. Barham,
of Newsoms, Va.; and a necklace presented by Mrs. J. R. Kello
and her daughter, Miss Hattie Kello. (58177.)

PROPERTY

The most valuable property of the bureau consists of its
library (of which brief statistics have been given), a collec-
tion of unpublished manuscripts, and several thousand pho-
tographic negatives. Comparatively little of this material
could be duplicated. The other property of the bureau is
described in general terms in the last annual report. The
total cost of furniture, typewriters, and other apparatus ac-
quired during the fiscal year was $553.35.

MISCELLANEOUS
QUARTERS

The quarters of the bureau have been improved by the
completion of the library bookstacks, previously referred to,
and the installation of additional electric lights in the library
and in one of the office rooms.

PERSONNEL

The personnel of the bureau has been changed by the ap-
pointment of Mr. John P. Harrington, ethnologist, on Feb-
ruary 20; the death of Mrs. Matilda Coxe Stevenson, ethnol-
ogist, on June 24; the death of Mrs. Ella Slaughter, classified
laborer, on November 1, 1914; the transfer of Thomas F.
Clark, jr., to the National Museum; the appointment. of
William Humphrey, stenographer and typewriter; and the
appointment of Dennis Sullivan, messenger boy. The corre-
spondence of the bureau and other clerical work has been
conducted with the assistance of three clerks and a stenog-
rapher and typewriter.

Respectfully submitted.

F. W. Hover,
Ethnologist-in-Charge.
Dr. CuHartes D. WALcort,
Secretary of the Smithsonian Institution.

- ACCOMPANYING PAPER

30

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THE OSAGE TRIBE
RITE OF THE CHIEFS; SAYINGS OF THE ANCIENT MEN

By FRANCIS LA FLESCHE

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CONTENTS

introdwetlone secre ne = ee eee ates cee Se ere acini se ws se sees os
Ancient home of the Osage
Iimiluencesoitrad rset pi ee hare ness Sea amet ee Bas 221 2
Wisi tor CAptalmePi kes asset sonatas aac se yet aoe oe nee eeis on SNe:
Present home and condition of the Osage
RitesigivenuiniGhis:vOLUmMe’ = ssa 5 sync aac eee oe ees Aare en
Symbolic organization of the tribe
GentilerorranizatiOnaess txt radee sos ciicte sean ote nas s hotel ena ae scene
Gentes of the Ho*-ga Great Division
Wa-zha’-zhe Subdivision
ose carsubdivisioneeccecrys scorer e ace tins selec ae So acter
Gentes of the Tsi’-zhu Great Division
Sacredtfireplacest--c acc. 2 o-oo soe ractectsoe cee Pepa es coe oe teen
SANChuarles o-6 teres ciciae siviate cess weitiad sloce wice eeisaiaed eae nese Se
Rituals presented in three forms...... Senpaaiiaeice ahaa SAS ee meee
McknowledemMentseyeoascccmisc ascawe as Ss oe alee Ginnie ys mene Gears Soe ase

Part I. THe Osace Trrpat Rites, FREE TRANSLATION

Ritenotatherchiels <--- so semer a esis oe os ai= asic ions ce Soe te ciewantone ass
Alleroricallstory, of the oreanizatlonies.ec is - cele cinee oeieie nie eee oe lee ele ee
Summary: Development of the military branch of the Government.......
Civil government: Chieftainship and duties...................-.--.-..--
The Wa-xo’-be To*-ga, the Great Portable Shrine
initisiionanto.the rite Onbthelcbleis as saci sejeetaai la see oe eles einen
The Ki/-no®, or ceremonial painting of the Xo’-ka.............-...-..--.
Sar SNE EG oo tee AS COE EE ine CR eT Be ieee er eer
Wieri-6: Ob tHe OHIe Me viTl see ces a sen ch asa olelahey= eis\sreroik acre suetshfess.2 =, e1S cee
Wa-the-the;, on ceremonyof Sending.-..5-:¢2..2:2:.5.¢-+-5---s---=-- ef
Simultaneous recital of the wi’-gi-es of the gentes
U-dse’-the A-do™-be, Keeper of the Fireplace
Instructions tothe wate ofthelnitiatess. 22.1. 0.26 cece se aise aie
The Mo”-gthu-stse-dse (Arrow ceremony).........---....-----------+-+-
The To™-wo" A-do®-be (Overseer of the Village)..........-.....-.-..---

Ni/-ki No?-k’o” rite (Hearing of the Sayings of the Ancient Men)
Place of the Ni’-ki No®-k’o" in the Order of the Rites
Reqirementanor initia lOousra eee eer eect aer meee Cem cee oc
Wa-the’-the, or ceremony of Sending
INDCEV WA EE e STIs oa car IRI ne ee ean SR

Wersioniois bho uma Pelsaeyos sess ee* eee oases icine
WE EISONPS a aoe es sersie ee spe ee cin eis o cleins aisisie Mee ialdiemensisis seit
Songs of setting up the house of mystery............------+--+------
NONEHOMtMe PAUNENIN Oe Nee seats oar eo eisiore es so wis etereie sinyeiels obs
The Hi’-ca-da story of the Finding of the Foe............---.-.-.-----05
Ni’-ki Wi’-gi-e, version of the Black Bear gens..............----------..

40 CONTENTS
Page
Ni/-li Wi’-gi-es of the Tsi’-zhu Wa-no" and Tsi’-zhu Wa-shta’-ge gentes....... 238
Niki Wa-tho® of the Tsi/-zhu Wa-no®..........-...-.-.0--c-ceceee--0--- 238
DGC CASI Wie RIHOe oe lee x nin clalo nln ocie '=)aiela = oles ne je <iereieein epee eee ete 239
Kano Sorsrain ting Ceremony, cos. .ecsec n= aie cen eee eee eee ee 242
Ki/-no" Wi/-gi-e- --------- eee eens eee eect eee eee e ec cenecceen snes 242
Marit Wale 21-0» atelier = = ae aisniniereloleie vice nie eee See eee Ree ee eee 247
Wi/-gi-e of the Ceremonial Approich.....:.22..22-.2.50s205s.c0cceesscsne - 249
Mhe conpomDeathic. cnsceewecesanace sere shone) eee eee 252
The Dittle’Song of the'Gathenng: 2)... 22.22. Fosse sees e seen oeiseaistel= 253
The Great Wi/-21-0. 2: Sada sicew coche in soe dscns seer e ee Pee eee Eee 254
Instructions to therwite of the Initiates: <5... - + see aa eee 270
Paraphrase of the Ni’-ki ritual of the (i"”-dse-a-gthe gens............-...- 272
Ni/’-ki Wi/-gi-e of the Tsi’-zhu Wa-shta/-ge gens................-..-..--.- 274
A fragmentary Ni’-ki Ritual of the Tsi’-zhu Wa-shta’-ge gens............ 285

Parr IJ. Osacr VERSION
The two rites as given in the Osage language.......-.--....-----.+----+------ 303
Parr III. Lrrerat TRANSLATION

Literal translation of the two rites into English............-....-----+---+--- 461
Index. icene Races se nscestestatte ae cnet Sens eon =cisee wanisare ciaaysteiere cays oieetale 599

ILLUSTRATIONS

PLATES

Page

1. Map of parts of Vernon and Bates Counties, Missouri. ...............-.... 44
2. Photograph of Sho"/-to®-ca-be.........--.-.-.-. Eitslcte aisiay Sorin Croisier ese 45
Bee LAGU WA=XO-DO be em aceon aids Seicicte oe eee cinislecivisin sors mao mia aise ce clei oe eee 64
4. a, Portable shrine, outer case. 6, Complete portable shrine...........-.. 65
ombor able shrineyinnenCases.ece ease meer, cmc erarcieite mee onacicieisiseeloamicn 72
Gs Rresh-water mussel and) shell porgets- << <<< <1 ences sec e- cesses een oe 73
ena OCCAP=O te DCED a tay jomis a tie o eh ec cyse ei nie is cio ele ne eis eleis ule Soe oe ae eels 96
SO Ler or beaver cre Dbiiial OMDUllern ean ares ene ane rae oe ere 97
o°7a. Goldentesglesb; (HaWwiheo. = ssiscsiasescisse/sle ele scccin ces sec see eens 104
OMPD Ia ekab Canam mee ts selene ot eicinte ici oe oleclaisid x's slave seicissieecite seats See 105
tieramebuma wos Maleyelimssqcoeciseyeccioclaacc se sas estee eesieeinslers s cies eines ote cise 108
12. a, Sagittaria latifolia; b, Nelumbo lutea; c, Glycine apios; d, Falcatacomosa. 109
13. a, Crawfish; 6, Pileated woodpecker; c, Buffalo bull face...............- 116
eee Ratt br day colnmnarmig ecm ecisctele erisets sata: 2 vs Seine eee Pe otros 117
5 se ebotepraphiofWa-xthi(-Zhlasees saa nio0,o= 2s sels oe eile = neces oss eieciers 152
lGssPhotopraphiof Wa-thu/-ts7-a-Pa-2n ose sar. <2 cn cial ala\2 a oie oes ampere eis cleisicieraiase 153
VeRO pe NOs Wari ClO = meter :- sis o/<iateainve =1acatcicicietnleere tole Sicjemisje ale mre elsoys eins srsvere 196
Gave nOcOpTApHVOL | Wa-t86 MNO 21 ere eiatala tin lalale = a wie Sialnic/s asin ercleletains ote loteteiosetalals 197
OPE noLopraph OfeNu-tha-wa-tO nee ae sel ela lane eenmiaceae eee eeer 238
20 maHeart-sackepouchland captive Strap rece cm atas -ecene cis cisietie sere ae 239
21. The Poppy Mallow and the Blazing Star....................-.---------- 280
Zoe PhoLopra ph Of MOs-ZNO2 ai K1-dae pa eciaa m-mec isle ais oo) = eleiniciaieistajnra Sales et 284
Zam DOLOPTA DAO Wa H-tOU=KA= PO sm tats siciecicin(s<teteremin ce Sseieineieeisaem one ist ee 285

TEXT FIGURES

1. Map of Osage County, Oklahoma, showing locations of villages........... 46
2. Movements of tribal divisions and gentes-.................----------eee- 60
3. Camps of the two great divisions of the tribe ...................-...------ 69
AME VA CSM ra tetera ote sere lela aictetcio cine enet=5 ciotwioca)aiwicnereia(c1eis ajajaisisietelsle eheleisie sieratatais 85
De SNAP PIMP LU essence eelselanne ciel one cine aac casas seinem nccese cose 92
am Oat-pal lence seein Aerie o tepera ale eens sera rate a etn eieieraqieigs Sea el 93
ee DO WPAN GEL WO/AILOWS Serta eine cole sisters cy) oynt a ceminiete el nie Seles emailer sere wie oe 99
8. Conventional Osage design of the spider ...............-.--------------- 102
OF MRising sun; Showinp/ Sy MOC TAYB)=/<:~ <= <12a,<\sislet~:= = js cee = cise sie 's.c2'< cies iajseie 119
VOmBurden-sttapese- ss --see == = BER TOBE ORCC ORR OSt Rate aeenerae 153
ieee DH ORAL CINDCCUl eC cmraemestnin torsleiste ares (a}= a1 Parcicie tole! Smiciaisia'sioisis tieiai- ie s/s stasieictels 222
12. CNN AG Gol Wee be gand soa anes sneueanbosusasscconposEsneadaseoedes 223
See Mh Oswalt erisurid Of arp yo)rcieieis iataie = aia nie e/a «als terre ocig shapoie Sieimptticimateisiesaess 223
ee Dh er eeches eet vcaris sc oo icternicls <iajse neiles Stickers maid owiesjed sad sinadeceet sts 224
UD MUR VVUILGIS VAT eee Patera oa cette Miva aa het eae ea/z/civ'e telsiaws stalslersyecisske 230

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THE OSAGE TRIBE
By Francis La Fiescur

INTRODUCTION
Ancient Home or THE OSAGE

According to data gathered from the brief references to the Osage
people made by the early travelers it appears that during the seven-
teenth century these Indians were living on the banks of the Little
Osage near its confluence with the main Osage River. Marquette
(1673) was the first traveler to mention the Osage. He did not visit
the people in their villages, but, guided by information obtained from
members of other tribes, he located the Osage upon his map as living
at the head of the river bearing their name. How long prior to that
time the Osages had made that particular locality their home, held
it and the surrounding country by their valor while they lived upon
its natural products, is not known, but it is certain that for more than
a century since this first mention of them they had made this
place their fixed abode. From this locality they went forth upon
their hunting excursions and to this spot they returned. From here
their war parties, both great and small, started when they went against
their enemies, and when the fighting was over the war parties came
back to this place. It was here that all their various ancient tribal
ceremonies were held, and the hills that surrounded their villages were
hallowed to the people by the graves of their ancestors, who were
always remembered in the daily orisons of the tribe.

INFLUENCE OF TRADERS

As trading relationship was established with the Osage by the
Spanish and French traders they introduced among the people woven
goods, such as blankets and strouding, also implements of iron, which
changed to a large extent the native industries and even crept into
the ancient ceremonials of the tribe. No serious interference, how-
ever, was made in the social organization of the Osage until there
came about a trade rivalry between certain traders, who, to further
their own enterprises, recognized as chiefs certain influential and
ambitious men who were not within the established order of chieftain-
ship. In this way a breach was made in the tribal organization—an

43

44 THE OSAGE TRIBE [PTH. ANN. 36

organization that was interwoven with the religious rites of the
people—and thus gradually the authority of the real chiefs was
weakened.

Vistr or Carrain Pike

In 1806 Capt. Zebulon M. Pike visited the Osages in their villages
on the Little Osage River, where he stayed about a fortnight and
became personally acquainted with the people and their condition.

The year of this visit (1806) is epochal in the history of the Osage.
It marks the beginning of a gradual process by which this people
relinquished from time to time to the United States their territorial
possessions. By the treaties of 1808 and 1818 they ceded large por-
tions of their land. The treaty of 1825 followed, by which they were
obliged to give up their ancient home along the Little Osage River and
take a reservation in Kansas. The treaties of 1834 and 1865 followed,
and then, by an act of Congress passed in 1870, they gave up their
homes in Kansas to remove to what was then the Indian Territory.

The ancient home of the Osage is now a part of Vernon County,
Missouri) (Pl. 1.) The sites of the two villages may be located as
follows:

The Great Osage village was on the east side of the Little Osage
River near the confluence of the Marmaton; the Little Osage village
was 6 miles farther up on the west side of the Little Osage River.

In letters written by missionaries in 1821, while these villages were
still in existence, the following statements appear:

Harmony (the name of the mission) is situated upon the Marias de Cein (Marais des
Cygnes) River about 6 miles above its junction with the Osage. We (the mission) are
within 15 miles of the Great Osage village.”

Present Home anp Conpivrion OF THE OSAGE

The present home of the Osage tribe is in Osage County, Oklahoma,
to which the people moved from their old reservation in Kansas in
1872 and took possession of the land. The Commissioner of Indian
Affairs, in his report for the year 1872, speaking of the Osage and their
new home, says:

Their reservation is bounded on the north by the south line of Kansas, east by the
ninety-sixth degree of west longitude, and south and west by the Arkansas River, and
contains approximately 1,760,000 acres. * * * By the act of July 15, 1870, pro-
vision was made for sale of all the lands belonging to the Osages within the limits of
Kansas and for their removal across the line into the Indian Territory. * * * They
still follow the chase, the buffalo being their main dependence for food.* * * They
have since their removal begun farming to some extent, having already about 2,000
acres under cultivation. Their agent reports the reservation ‘“‘poorly adapted for
civilizing purposes,’’ there being only one small valley of fertile soil, barely affording
enough good farming land for 4,000 Indians. Having just located, they have at pres-
ent but one school in operation, with an attendance of 38 scholars.

1 “Expeditions of Zebulon M. Pike,” Coues’s edition, pp. 385, 389, notes 41, 42, 45.
*Morse’s Report on Indian Affairs, pp. 222, 223.

BUREAU OF AMERICAN ETHNOLOGY THIRTY-SIXTH ANNUAL REPORT PLATE 1

p ey ge

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SCALE CFMILES
° / 2 oe} A a 3
Ky) \ Ss eee a
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MAP OF PARTS OF VERNON AND BATES COUNTIES

Homes of the Great and Little Osages on the Little Osage River at the time of the visit of Capt. Zebulon
M. Pike in 1806,

BUREAU OF AMERICAN ETHNOLOGY THIRTY-SIXTH ANNUAL REPORT PLATE 2

SHON’-TON-CA-BE (BLACK DOG)

Member of the Ho»’-ga (Mottled Eagle) gens of the Hon/-ga subdivision of the great THo»/-ga tribal division
Also known by his people as Zhi"-ga’-wa-ca, which is his true gentile name. This name is not trans-
latable, as the last part is archaic and the meaning is lost.

LA FLESCHE] INTRODUCTION 45

Since that time it has been discovered that the land reported to be
“poorly adapted for civilizing purposes” is rich in minerals, particu-
larly in oil, which has of late years been developed. The royalties
received bythe Osages on their oil leases have greatly increased their
wealth, so that they are now reputed to be the richest people in this
country as a community. They live in well-built houses, furnished
with the best of furniture the stores can supply, and many of them
have automobiles, which they have learned to drive themselves.

Up to the present time the Osages have lived upon their new reser-
vation in three village communities, thus perpetuating the story of a
division of the tribe that was forced by accident. The story handed
down concerning this division is as follows: The Osage people had
built their village upon the banks of a large river (perhaps the Missis-
sippi), where they dwelt for a long period of time. It happened that
the river overflowed its banks, forcing the people to flee in a panic
toward a high hill for safety, taking with them only the things
necessary for their living. A large group continued its flight until it
reached the summit of the hill, where the people established their
temporary camp. From that time this group was spoken of as
Pa-¢iu’-gthi", Dwellers-Upon-the-Hilltop. Another group halted at
a forest where the people pitched their camp. These were spoken of
as the (Qo™-dseu’-gthi®, Dwellers-in-the-Upland-Forest. A third
group was caught in a thicket of thorny trees and bushes, where the
people set up their temporary dwellings and became known by the
name Wa-xa/-ga-u-gthi", Dwellers-in-the-Thorny-Thicket. A fourth
group stopped near the foot of the hill, where they camped and were
known by the name Iu-dse’-ta, The-Dwellers-Below. In later times
the people of this group united with the Dwellers-in-the-Thorny-
Thicket, and now their identity as a distinct group is practically lost.
To-day the Dwellers-Upon-the-Hilltop have their village at Gray-
horse; the Dwellers-in-the-Upland-Forest at Hominy; and the
Dwellers-in-the-Thorny-Thicket at Pawhuska. (See fig. 1.)

This accidental division of the tribe into separate village groups,
made permanent by tacit agreement, in no way disturbed the tribal
and gentile organizations, and the tribal rites were continued by all
three groups, although at times the villages were located long dis-
tances apart. It is said that in each of the villages all the gentes
were represented, so that there was never any difficulty in making
up the number of gentes required in a ceremony. In recent times,
however, as the people were reduced in numbers from various causes,
the three groups became dependent upon each other for a full gentile
representation in a ceremony.

The Osage tribe belongs to the great Siouan linguistic family. Its
nearest kindred tribes are the Omaha, Ponca, Quapaw, and Kaw.
For many years the Quapaw and the Kaw have been intimately

46 THE OSAGE TRIBE [ETH ANN, 36

associated with the Osage, but the Poncas did not have friendly
intercourse with them until their removal from Nebraska to the
Indian Territory in the late seventies, and it is only within the last
five or six years that the Omahas came into close touch with them.
Owing to the similarity of the languages the Omaha, Ponca, and
Osages find little difficulty in understanding each other.

The Osage tribe is rapidly approaching extinction, not by death
but by absorption into the white race. The census taken by the

RRR Ss) ae aR Na A 2

KawCily 6

Fic. 1.—Map of Osage county, Oklahoma (1920), showing locations of the villages of the Pa-ciu’-gthi»
Con-dse-u’-gthin, and the Wa-xa’-ga-u-gthi in the present Osage reservation. In English these names
are: Dwellers-on-the-Hilltop, Dwellers-in-the-Forest, and Dwellers-in-the-Thorny-Thicket.

_agent in 1910 shows that out of the 2,100 persons enrolled as Osages
only 825 are full-bloods, but it is stated by reliable authority that
many of those counted as full-bloods are mixed-bloods. The Census
Bureau in its report on the Indian Population in the United States
and Alaska for 1910 (p. 145) gives the entire population of the Osage
tribe as 1,373 and that of the full-bloods as 591. Along with the
process of absorption is also carried the gradual obsolescence of the
language. Most of the people can speak English, but in their con-
versation they prefer to use the native language. This, however,
offers only a feeble resistance and will in time pass away. Many of

LA FLESCHE] INTRODUCTION 4”

the children are attending the public schools, where they freely
associate with the white scholars and speak with them in English.
When at home the little ones use both languages, often dropping
from one to the other in their conversation without a break in the
sentence or flow of thought, both languages being spoken with equal
fluency.

Rives Given IN THIS VOLUME

The Osage tribal rites, which for generations running back beyond
the historic period were to the Osage people their law and their
religion, which kept them in constant touch with Wa-ko"’-da, are
now rapidly dying, as are the few old men to whom these rites were
transmitted with reverent care. Under the new conditions and the
new ideas introduced among the people by the white race these rites
will soon fade from the memory of the coming generations and be
lost beyond recovery. It was because of these rapid changes that
the ceremonial life of the people was given immediate attention when
taking up the study of the Osage tribal life.

In this volume of the study of the Osage tribe the first place is
given to the rite called Ga-hi’-ge O-k’o", Rite of the Chiefs, for the
reason that in this rite is perpetuated the story of the vital changes
that took place in the ceremonial life of the Osage people during
the protracted transitional period through which the tribe passed.
Although the ancient No®’-ho"-zhi"-ga (the Seers) handed down the
story of the tribe’s experiences in cryptic form, the story revealed
clearly to the studious members of the tribe that these men of the
ancient days were well aware of the historic fact that the tribal life
of the people, as well as their tribal institutions, were developed
gradually; that this gradual development was a process continually
stimulated not only by the desire for the preservation of the tribal
existence, but by actual hard experiences that taxed both the
physical and mental powers of the people and their leaders. This
rite also points back to the time when the life of the people as a
tribe was in a chaotic state; to their emergence therefrom; and to
their achievement of a tribal government well suited to safeguard
the people, as an organized body, from internal as well as from
external perils. Under this peculiar form of government the people
lived contentedly until within the last few decades.

The second rite given in this volume is the Ni’-ki No®-k’o", Hear-
ing of the Sayings of the Ancient Men. In this rite is recorded the
thoughts that occupied the minds of the No’-ho"-zhi"-ga when they
were formulating the external forms set forth in the preceding rite.
These thoughts were regarded by the ancient men as fundamental
to the tribal organization, which was to constitute the means by
which the people must meet the various demands of tribal existence.

48 THE OSAGE TRIBE [BrH. ANN. 36

The theme of the rite is abstract; it deals with life, not only in its
diverse manifestations, but, in particular, with that mysterious
power known to the people as Wa-ko®’-da, which gives life to all
things and whose abode is believed to be within everything and in
every place, both celestial and terrestrial.

It would appear from the story handed down by the old men, in
mythical form, of the origin of the people, that the No®’-ho*-zhi®-ga
arrived at the idea that life was conceived between two great fructi-
fying forces—namely, the sky and the earth—and continued forever
to proceed therefrom. This conception the No®’-ho-zhi®-ga not
only expressed in the mythical story mentioned above, but also in
dividing the tribe in two parts—one to represent the sky and the
other the earth—they further emphasized this symbolic expression
by requiring the men belonging to one division to take wives from
among the women belonging to the other division. This tribal
arrangement did not arise from an idle thought, but from a belief,
born of a long study of nature, that such was the means employed
by Wa-ko®’-da to bring forth life in bodily form.

The mythical story, telling of the origin of the people, the No®’-ho"-
zhi®-ga distributed in modified versions among the various gentes of
the tribe. The version given to a gens was made to conform to that
part of nature which the gens represented in the tribal and the
gentile organizations, for the tribe in its entirety symbolized the
visible universe in all its known aspects.

In the course of this study of the Osage tribe, covering a number
of years, it was learned from some of the older members of the No®’-
ho*-zhi"-ga of the present day that, aside from the formulated rites
handed down by the men of the olden days who had delved into the
mysteries of nature and of life, stories also came down in traditional
form telling of the manner in which these seers conducted their
deliberations. The story that seemed most to impress the No®-
ho®-zhi"-ga of to-day is the one telling of how those men, those stu-
dents of nature, gradually drifted into an organized association that
became known by the name No®’-ho®-zhi"-ga, Little-Old-Men. As
time went on this association found a home in the house of a man who
had won, by his kindness and hospitality, the affection of his people.
It was at the house of this big-hearted man that the Little-Old-Men
assembled for their discussions. Since that time it has been regarded
by prominent men as an honor to entertain the No®-ho®-zhi™-ga.
There were times in the long career of these holy men—for they were
sometimes designated by that term of reverence—when, as they sat
around the fire of their home, they were confronted with perplexing
questions, questions that affected their conclusions or the application
of their conceptions to human affairs. At such times of doubt they
would choose two of their number to go and seek divine aid and guid-

LA FLESCHE] INTRODUCTION 49

ance. The men chosen performed this sacred duty by secluding
themselves from all human associations and by taking upon them-
selves the rite of No®’-zhi"-zho" (vigil), which usually lasted four
days, or at the longest seven days. The report made by the men
taking this rite usually decided the action to be taken by the No®’-
ho®-zhi"-ga as a body.

Every rite to which the Osage people clung from the earliest times
of their tribal existence is regarded by them as religious and suppli-
catory in character. Those relating to war, to peace, and to life are
held with equal veneration. The thoughts embodied in the symbolic
tribal organization and in the formulated rites were gathered by the
“holy men” from the open book of nature, not in a single season nor
in a single lifetime but through years of patient mental toil.

From these ancient tribal rites the Osage people learned to depend
always upon Wa-ko"’-da for continued existence. Although they
were a peace-loving people, they were often forced to the necessity of
marching against their enemies in defensive or offensive warfare.
At such times the warriors did not rely solely upon their personal
prowess, but, vicariously, they cried without ceasing for divine aid
in overcoming their foes. Therefore their first act in preparing for
war was to choose a man upon whom devolved the duty of making a
constant appeal to Wa-ko®’-da. This officer was called Do-do®’-
ho®-ga, a title which may be freely translated as The-sacred-one-of-
the-war-movement. If the war party achieved success, all the honors
were accredited to this mediator.

The people also learned that as a tribe they must daily appeal to
Wa-ko"’-da for a long and healthful life. Therefore at dawn, when
they saw the reddened sky signaling the approach of the sun, men,
women, and children stood in the doors of their houses and uttered
their cry for divine help; as the sun reached midheaven they repeated
their prayer; and their supplications again arose as the sun touched
the western horizon.

Mention was made of these daily orisons from actual observation
by men who traveled in the far West in 1806 and 1811. Later, in
the year 1820, Governor Miller, in a letter addressed to the Rev.
Jedidiah Morse, says:

These Indians have a native religion of their own and are the only tribe I ever knew
that had. At break of day every morning I could hear them at prayer for an hour.
They appeared to be as devout in their way as any class of people.

In 1840 the Rev. Isaac McCoy, a Baptist missionary, in mentioning
this custom, says:

It has been reported that the Osages did not believe in the existence of the Great
Spirit. I was astonished that anyone who had ever been two days among them or

the Kanzas, who are in all respects similar, should be so deceived. I have never
before seen Indians who gave more undoubted evidence of their belief in God.

2786—21——_4

50 THE OSAGE TRIBE [ETH. ANN. 36

Other writers of those early times have also mentioned this custom
of devotions, but none of them with the human sympathy and under-
standing manifested by Thomas Asche, Governor Miller, and Isaac
McCoy. Recently an Omaha Indian, in speaking of the Osages, said:

My father and I visited them when they had moved to their new reservation (in
the early seventies). Before sunrise in the morning following the first night of our
visit I was awakened by the noise of a great wailing. I arose and went out. As far
as I could see men, women, and children were standing in front of the doors of their
houses weeping. My parents explained to me that it was the custom of the people to
cry to Wa-ko*/-da morning, noon, and evening. When I understood the meaning of
the cry I soon learned not to be startled by the noise.

Such was the manner in which the Osage kept in touch with Wa-
ko®’-da, whom they believed to be present in all things. To-day the
voices of only a few old men like Ku’-zhi-wa-tse and (o®-dse’-ko®-ha
can be heard in the summer mornings appealing to the All-con-
trolling Power.

There is another rite to which a number of the mixed-bloods and
all of the full-bloods still cling, a rite which seems to have escaped
the notice of travelers. It is the ceremonial bestowal of a gentile
name upon a child. The giving of the gentile name installs the
child in his proper place in the tribal organization and entitles him
to recognition as a person. The ceremonies of this rite are supplica-
tory, inasmuch as they are an appeal for help that the little one
may successfully reach maturity, even to old age, and that he may
be blessed with an abundance of the foods necessary to his comfort
and existence. Parents who love their children (and all do) make
many personal sacrifices in order to have their children given a
proper place in the tribe and blessed with a long and fruitful life.

Triflig is frowned upon and is not permitted in the ceremonies.
If a mistake occurs, which under ordinary circumstances would pro-
voke merriment, such an incident is ignored and the exercises are
continued with due solemnity. The tribal rites of the Osage, all of
which deal with serious matters, have been kept pure and free from
meaningless, vulgar tales, such as are found among civilized as well
as uncivilized peoples. 3

The thoughts of the ancient seers, the continual theme of which
is life, are given expression not only in formulated rites, but also in
symbols which are often more expressive than words. The tribal
organization, for instance, symbolically expresses the idea con-
ceived by those old men, that the part of the universe visible to
them is a great unit; also that life issues from the combined force
and influence of the various bodies that compose the unit. This
expression is emphasized in the recited parts of some of the rituals
of the tribal rites which tell of the descent of the people from the
sky to take possession of the earth and make it their abode. In
the rituals those old men have even gone so far as to personify and

LA FLESCHE] INTRODUCTION 51

to pair some of the visible bodies, as the sky and earth, sun and
moon, morning and evening stars, and some of the constellations,
implying a procreative relationship.

SYMBOLIC ORGANIZATION OF THE TRIBE

The symbolic organization of the tribe is as follows:

N.

| Tsi’-zhu Great Division

| B A Ul 6 5 4 3 2 1
w.| |E.
Vee Gwen 5a eA 3 hed ait C i MON Ole a8 eZ) eo) 1")
Hov’-ga Subdivision Wa-zha’-zhe Subdivision

Ho»’-ga Great Division

s.

The tribe is divided into two great divisions, one to symbolize the
sky and the other the earth. The division symbolizing the: sky is
called Tsi’-zhu, a word which may be interpreted as Household.
The division symbolizing the earth is called Ho®’-ga, the Sacred One.

The great division symbolizing the earth is subdivided so that one
part is made to represent the dry land of the earth and is dignified
with the name Ho®’-ga. The other part represents the waters of
the earth, the great lakes, the rivers and their tributaries, and is
called Wa-zha’ -zhe—a name by which the whole tribe is known.

In accordance with the religious significance of these two great
divisions, a rule was prescribed which required the men of one
division to take wives only from the women belonging to the opposite
division. This rule was strictly and religiously observed until the
people were reduced in numbers from various causes and in recent
times by the disturbing influences of the white race.

It is clear from the religious thoughts embodied in the symbolisms
of the two great divisions, and from the mythical stories told of the
appeals of the people to some of the heavenly bodies for long life
when about to descend to the earth, that the old men intended the
organization to stand as a perpetual supplication, not only for long
life to the individual member, but to the tribe as well, and for an
orderly marital relationship between the peoples of the two great
divisions.

GENTILE ORGANIZATION

For ceremonial purposes, and for completing the tableau depicting
the sky with its celestial bodies, the earth with its water and the

52 THE OSAGE TRIBE [ETH. ANN. 86

various forms of life belonging to it, together with the dry land and
its many kinds of animals, the tribe was further divided into gentes
and subgentes. Each gens or subgens had its own mythical life-
story, its life-symbol or set of life-symbols, its sacerdotal functions,
and a definite part or parts to perform in the great tribal rites, all
of which are composite in character. As a rule a subgens is that
part of a gens segregated for the purpose of choosing therefrom a
priestly messenger called Sho’-ka—an office necessary for communi-
cating with the other gentes in a ceremonial and authoritative manner.

The names of the gentes of the two great divisions, in their sequen-
tial order, was obtained from several men, but none of the lists
agreed in every particular, due, possibly, to the fact that each gens
had its own way of telling of the rites. Some of the men said: “We
tell the same story, but each one tells it in a little different way,”
meaning that each gens had its own version of the mythical story.
The list obtained by Miss Alice C. Fletcher in 1896 from Chief Sho?’-
to"-ca-be (pl. 2), better known as “‘ Black-dog,” of the Eagle gens, is
the nearest approach to a complete list and is here given.

GENTES oF THE Ho’’-ca Great Division

WA-ZHA’-ZHE SUBDIVISION

1. Wa-zha’-zhe ¢ka; White Wa-zha’-zhe. Refers to its gentile life-
symbol, the mussel with its shell.
T*-gtho®’-ga Ni Mo®-tse; Puma-in-the-Water. Sho’-ka.
. Ke’-k’1"; Carrier-of-the-Turtle.
Ba-k’a Zho-i-ga-the; Cotton-tree People. Sho’-ka.
3. Mi-ke’-the-stse-dse; Cat-tail (Typha latifolia).
Ka’-xe-wa-hu-¢a; Youngest brother. Sho’-ka. (See foot-
note, p. 278.)
4. Wa’-tse-tsi; Star-that-came-to-Earth.
Xu-tha’ Pa-¢o® Zho-i-ga-the; Bald Eagle People. Sho’-ka.
5. O-cu’-ga-xe; They-who-make-Clear-the-Way.
Mo?*-sho’-dse-mo®-i"; Travelers-in-the-Mist. Sho’-ka.
6. Ta-tha’-xi"; Deer’s Lungs, or Ta-¢i"/-dse-¢ka; White-tailed-Deer.
Wa-dsu’-ta-zhi"-ga; Small-Animals. Sho’-ka.
7. Ho I-ni-ka-shi-ga; Fish-People.
E-no™ Mi®-dse-to"; Exclusive-Owners-of-the-Bow. Refers to
its office of making the ceremonial bow and arrows that
symbolize night and day. Sho’-ka.

bo

C Ho*’-ga U-ta-no®-dsi; The-Isolated-Ho*-ga. The Earth.
Mo?*’-hi®-¢i; Flint-Arrow-Point. Sho’-ka.
HO’’-GA SUBDIVISION

1. Wa-¢a’-be-to®; They-Who-Own-the-Black-Bear.
Wa’-ca-be-cka; The-White-Bear. Sho’-ka.

LA FLESCHE] INTRODUCTION 58

2. [®-gtho*’-ga; Puma.
Hit-wa’-xa-ga; The Porcupine. Sho’-ka.
3. O’-pxo®; Elk.
Ta He Sha-be; Dark-horned Deer. Sho’-ka.
4, Mo?’-i"-ka-ga-xe; Maker-of-the-Earth.
5. Ho®’-ga Gthe-zhe; The-Mottled-Sacred-One (the immature golden
eagle).
6. Xu-tha’, Eagle (The adult golden eagle).
7. Ho*’-ga Zhi®-ga; The Little-Sacred-One.
I’-ba-tse Ta-dse; The-Gathering-of-the-Winds. Sho’ka.

GENTES OF THE Ts1’-zHU GREAT DrvISION

1. Tsi’-zhu Wa-no"; Elder Tsi’-zhu, or Wa-ko®’-da No®-pa-bi; The-
God-Who-is-Feared-by-All. Refers to its life symbol, the Sun.
Wa-ba’-xi; The-Awakeners. Refers to its office of urging the
Messengers to prompt action. Sho’-ka.
2. Cit’-dse A-gthe; Wearers-of-Symbolic-Locks.

Sho*’-ge Zho-i-ga-the; Dog-People. Refers to its life-symbol,
the dog star. The name Sho?’-ge includes coyotes, gray
wolves, and all other kinds of dogs. Sho’-ka.

3. Pe’-to™ To™-ga Zho-i-ga-the; Great-Crane-People.
Tsi’-zhu Wa-shta-ge; The-Gentle-Tsi’-zhu. Refers to its office
of Peacemaker.
4. Tse-do’-ga I*-dse; Buffalo-Bull-Face-People. Related to the Tsi’-
zhu Wa-no".
Tse-a’-ko", corruption of Tse-tho"’-ka; Buffalo-Back. Sho’-ka.
5. Mi-k’i?’ Wa-no®; Carriers-of-the-Sun-and-Moon. Refers to its life
symbols, all the heavenly bodies.
6. Ho®’ Zho-i-ga-the; Night-People. Refers to its life symbol, the

Night.

Ta-pa’ Zho-i-ga-the; Deer-head or Pleiades People. Sho’ka.

7. Tsi’-zhu!U-thu-ha-ge; The-Last-Tsi’-zhu, or the last in the order.

Tue Ts’ Ha-sur (THosr-WHO-WERE-Last-To-CoME)

A Ni’-ka Wa-ko"-da-gi; Men of Mystery, or Thunder People.
Xo*’-dse Wa-tse; Cedar Star. Sho’-ka.
B Tho’xe; Buffalo Bull (archaic name for the buffalo bull).

SACRED FIREPLACES

The three groups of seven gentes each are spoken of as: The
Wa-zha’-zhe, who possess seven fireplaces; The Ho®’-ga, who possess
seven fireplaces; The Tsi’-zhu, who possess seven fireplaces. All of
these 21 fireplaces are war fireplaces, for the people of these three
groups were organized as military bodies for defensive purposes. At

54 THE OSAGE TRIBE [ETH. ANN. 36

the war ceremonies of these three groups of gentes the recited parts
of the rituals are usually prefaced with the lines:

The Wa-zha/-zhe (or Ho’-ga or Tsi’-zhu), a people who possess seven fireplaces, a
people among whom there are none that are craven.

The Ni’-ka Wa-ko"-da-gi, marked A on the diagram; the Tho’-xe,
marked B; the Ho®’-ga U-ta-no"-dsi, marked C, each has a war
fireplace; but these war fireplaces are kept separate when speaking
of the gentile order for the purpose of commemorating certain portions
of the story of the tribe.

In course of time and as governmental ideas developed two special
fireplaces were established and given the title U-dse-the Wa-shta/-ge,
Gentle or Peace Fireplace. A new gens was also created within the
Tsi’-zhu Great Division, to which was given one of these Peace
Fireplaces, the office of Peacemaker, and the name Tsi’-zhu Wa-
shta’-ge, Gentle Tsi’-zhu. Within the Ho®’-ga Great Division was
also created a new gens out of the Wa’-tse-tsi gens and called Po®’/-ka
Wa-shta’-ge, Gentle Po"’-ka, and to it was given the other Peace
Fireplace together with the office of Peacemaker. Two hereditary
chiefs were chosen out of these new gentes, one for the Tsi’-zhu
Great Division, the other for the Ho®’-ga Great Division. To the
Tsi’-zhu chief was given precedence in official rank. The duty of
these hereditary chiefs was to enforce peace within the tribe.

SANCTUARIES

The houses of these two chiefs became sanctuaries not only for the
people of the tribe but also for members of other tribes, including
enemy tribes, who were allowed to seek refuge there. These two
houses were made to represent the earth and all life contained
therein. Two doors were given to each of these sacred houses, one
facing east and the other west, and an imaginary line running from
door to door symbolized the path of the sun, which daily traverses
the middle of the earth. The story of these two chiefs is given in
the first ritual of this volume.

Rirvuats PRESENTED IN THREE Forms

The rituals of the two tribal rites presented in this volume are
given in three forms, as follows:

The first form is in a free English translation of the intoned or
recited parts of the rituals. For convenience in reading, and to
avoid the monotony of constant repetition, the refrain, “it has been
said, in this house,” that occurs at the end of every line in the original
is generally omitted from the lines of the free translation.

The second form is in the Osage language as transcribed from the
dictaphone records made by Wa-tse’-mo"-i" and other members of

LA FLESCHE] INTRODUCTION 55

the tribe versed in the tribal rites. The refrain, ‘‘it has been said,
in this house,” is retained throughout the rituals as originally given,
for the reason that to the Osage it is necessary to show that every
line intoned is authoritative and originated in the house where the
ancient No®’-ho®-zhi®-ga (the Little-Old-Men) gathered to formulate
the rites. This original form is included in this volume in order that
the educated Osage may read the rituals of his ancestors in his own
language unconfused by the English translations.

The third form is an English translation given as literally as it
could be made under certain difficulties. The language employed in
these rituals is not that in ordinary use, but tropes, figures of speech,
and metaphorical expressions were freely used by the No®/-ho-
zhi®-ga to convey their ideas, thus making it difficult for the uniniti-
ated to fully understand the ritualistic language. This peculiar
mode of expression is characterized by the Indians as No®/-ho®-
zhi®-ga I-e, Language of the Little-Old-Men.

All the songs included in the two rituals presented in this volume
were sung by Osages into the dictaphone and transcribed from the
records thus made by Alice C. Fletcher.

ACKNOWLEDGMENTS

Acknowledgment is here made of the assistance given by Dr. Fred-
erick V. Coville and Mr. Paul C. Standley in identifying the plants
mentioned in some of the rituals; also of the courtesy of Dr. Chas. W.
Richmond in identifying certain birds that figure in the rites. The
writer is indebted to Dr. William E. Safford for valuable assistance
given by him in identifying certain food plants and water insects that
have important places in the sacred rituals and in the assembling of
the illustrations showing these symbolic plants and insects.

PART I.—THE OSAGE TRIBAL RITES

FREE TRANSLATION

57

—¥
, ™e

ee
a THAT
i? ie Zz

. THE GA-HI’-GE O-K’0O*, RITE OF THE CHIEFS

The title Ga-hi’-ge O-k’o", freely translated, means the Rite of the
Chiefs. To understand its significance in the tribal development the
following statement is necessary:

The ancient No®’-ho®-zhi*-ga (The Little-Old-Men) who formulated
the organization of the people made it religious in character and based
it upon the duality they observed throughout nature. These thought-
ful seers had arrived at the conception that all life issues which take
on manifold forms result from the combined influence of two great
physical forees—namely, the Sky, including all the heavenly bodies,
and the Earth, including the waters Aeribated over it. This
duality they represented in the tribal organization, the Tsi’-zhu
great division representing the Sky, the Ho*’-ga great division the
Earth. The duality was also reflected in all the tribal rites, those
which pertained to war and those which related to peace and civil
government. During the early stages of the tribal life it appears
that the Osage were mainly under a military form of government,
which had passed through certain experimental stages, all of which
occupied a long period of time. Although this form had served the
tribe well in defending it against external dangers, yet it was not
considered as a completed form of government, for it lacked the civil
branch necessary for the welfare of the people as a whole.

It is this stage of the tribal organization that is dealt with in the
following story of the Rite of the Chiefs. The first part of the story
as told by four different members of the No®’-ho-zhi®-ga is alle-
gorical in form and about the same in substance, from which the
element of time and the details of ey experiences are omitted.
The story is as follows:

ALLEGORICAL STORY OF THE ORGANIZATION

In the beginning the peoples of the Wa-zha’-zhe, the Ho®’-ga, and
the Tsi’-zhu came from the sky to the earth. After these three
groups of people had descended they started forth to wander over
the earth, observing, as they marched, the sequence in which they
had reached the earth; first the Wa-zha’-zhe, then the Ho®’-ga, and
last the Tsi’-zhu. One day, after they had wandered for a great
length of time, the Wa-zha’-zhe suddenly halted, and the leader
looked back over his shoulder to his followers, who had also halted,
and in an undertone said: ‘“‘We have come to the village of a strange
people.” (See chart, fig. 2.) The leader of the Ho®’-ga looked back

59

60 THE OSAGE TRIBE [BTH. ANN. 86

over his shoulder and in the same manner passed the word to the
Tsi’/-zhu.

Overhearing the words cautiously spoken by the Wa-zha’-zhe
leader and his followers, the people of the village sent a messenger
to inquire who these strangers were and what was their mission. On
the invitation of the messenger the Wa-zha/-zhe alone entered the
village, for the Ho"’-ga and the Tsi’-zhu declined to follow because
they had noticed with revulsion that the bones of animals and of

| U-DSE~TH-PETHONLA
He - U-O.

GPE E 78/08 PON KA wa sHTE-OF

—

Fia. 2.—Movements of tribal divisions and gentes. This chart is from a rough sketch drawn by Wa-
xthi’-zhi to illustrate the allegorical story of the organization of the Osage tribal government.

No. 1 in the diagram indicates the place occupied by the Ho»’-ga U-ta-no»-dsi where they were found by
the group called Wa-zha’-zhe who possess Seven Fireplaces,

No. 2 indicates the place to which the Ho»’-ga U-ta-no.-dsi moved at the request of the Wa-zha’-zhe who
possess Seven Fireplaces; at this place came the people called Ho»’-ga who possess Seven Fireplaces.
Later came the people called Tsi’-zhu, including the Tho’-xe and the Ni’-ka Wa-ko-da-gi. These six
groups here formed a council that established the military branch of the government and the great
warpath.

No. 3 indicates the place to which all the people moved and at which the war rites were reorganized and
the small warpath established.

Nos. 4and 5 indicate another place to which all the people moved and where the civil branch of the
government was organized. Here were formed two new gentes from which two hereditary chiefs
were to be chosen, one for the Tsi’-zhu and the other for the Hos’-ga Great Division. Rules and rites
were also formulated for the maintenance of peace and order within the tribe.

men lay scattered and bleaching around the village. It was the
‘village of death to which they had come, when they had been seeking
for life.

The Wa-zha’-zhe leader was conducted to the house of the leader
of the strange people and there the two men exchanged words in
friendly terms. The Wa-zha’-zhe presented a ceremonial pipe to
the leader of this strange village, who in turn gave a pipe to the
Wa-zha’-zhe, and then the two leaders conversed freely about the
life and customs of their peoples. In the course of their conversa-
tion the Wa-zha’-zhe said that he belonged to a people who called
themselves Ho*’-ga, whereupon the stranger said: “I also am a

LA FLESCHB} TRIBAL RITES—FREE TRANSLATION 61

Ho’-ga.”” He then told the Wa-zha’-zhe the manner in which his
people destroyed life wherever it appeared on the earth, using for
their weapons the four winds, and that whichever way the people
turned the winds, the animals and men stricken by them fell and
died. It was at this point that the Wa-zha’-zhe leader made known
to his host that the Ho®’-ga and the Tsi’-zhu desired to dwell with
him and his people, but did not like their habit of destroying life.
The Wa-zha’-zhe leader then suggested that his host and his people
move to a new country, where the land was pure and free from the
signs of death. The Ho®’-ga U-ta-no™-dsi (the Isolated Ho®’-ga), as
the Wa-zha’-zhe called these strange people, willingly accepted the
invitation and moved with the Wa-zha’-zhe to a ‘‘new country,”
where they joined the Ho®’-ga and the Tsi’-zhu.

All the four groups, the Wa-zha’-zhe, the Ho*’-ga, the Tsi’-zhu, and
the Ho®’-ga U-ta-no"-dsi, thereupon moved to a new country, where
the land was undefiled by decaying carcasses and where there were no
visible signs of death. There they united themselves in friendship,
each pledging to the other its strength and support in resisting the
dangers that might beset them in the course of their united tribal life.

It was at this time that the followmg dramatic incident took place
between the Wa-zha’-zhe and the Ho®-ga. The Wa-zha’-zhe
offered to the Ho*’-ga a symbolic pipe, but before accepting it the
Ho®’-ga asked, ‘‘Who are you?” The Wa-zha’-zhe replied:

Iam a person who has verily made of a pipe his body,

When you also make of the pipe your body,
You shall be free from all causes of death, O, Ho’-ga.

The Ho*’-ga took the pipe and said in response:

I am a person who has made of the red boulder his body,
When you also make of it your body,

The malevolent gods in their destructive course,

Shall pass by and leave you unharmed, O, Wa-zha/-zhe.

The expression of the Wa-zha’-zhe, “I am a person who has made
of a pipe his body,” is figurative and means that the pipe is the life
symbol of his people, the medium through which they approach
Wa-ko®’-da with their supplications. The words used by the Ho"’-ga
in his response, ‘‘I am a person who has made of the red boulder his
body,” are also figurative and mean that the red boulder is the life
symbol of the Ho®’-ga people. The red boulder has a dual symbol-
ism; it is the symbol of endurance and is also a symbol of the sun,
the emblem of never-ending life.

It was thus that the two groups, the Wa-zha’-zhe and the Ho*’-ga,
pledged support to one another in times of danger so long as tribal
life should last. The words of the Wa-zha’-zhe and those of the
Ho"’-ga were put in the wi’-gi-e form and are embodied in the rite

62 THE OSAGE TRIBE [BTH. ANN. 36

called Ni’-ki-e, The Words of the Ancient Men, where the wi’-gi-es
will be found in full (pp. 195-197). These two wi’-gi-es are also used
in a certain part of the Wa-sha’-be A-thi", a war ceremony that will
appear in a later volume, where it is intimated that the Wa-zha’-zhe
also presented a ceremonial pipe to the Tsi’-zhu. The narrator of the
foregoing paraphrase offered no information concerning the part of
the Tsi’-zhu in this council of alliance, as he was not a member of
that division.

At the time of this council the people of the three groups gave to
the Ho®’-ga U-ta-no®-dsi a house which they called Tsi’ Wa-ko®-da-gi,
House of Mysteries. Both the house and its fireplace they conse-
crated to ceremonial uses and made them to represent the life-giving
earth. To this House of Mysteries were to be brought all the infants
of the four groups to be ceremonially fed upon the sacred foods of life
that they might arrive safely at the age of maturity, and the children
were here to be given their gentile names in order to take their estab-
lished places in the tribal organization.

The council at this time also established another house, Tsi’ Wa-ko®-
da-gi, House of Mysteries, which they called Ho®’-ga Tsi, and placed it
in the keeping of the Wa-ca’-be gens of the Ho®’-ga group. In this
house were to be performed the ceremonies that pertain to war.
Within its fireplace, which was called Ho’-e-ga, Snare, were placed
four stones, arranged at the cardinal points, one for each of the four
winds. Upon these four stones was placed the Tse’-xe Ni-ka-po, a
caldron for the boiling of certain plants that represented certain per-
sons belonging to enemy tribes.

When the Tsi’Wa-ko"-da-gi of the Wa-¢a’-be gens and its fireplace
had been consecrated, each of the gentes of the four groups placed
within the house its life symbol. This statement is not meant to be
understood in a literal sense, as some of the gentile life symbols are
of the great objects in nature, such as the sun, moon, stars, earth,
while there are others that are intangible, as the day, the night, and
the sky. Therefore the act of placing the sacred life symbols in the
House of Mysteries was represented by the reciting of the wi’-gi-es
that relate to these various sacred life symbols.

These four warrior groups conducted both the war and hunting
movements of the people, and no one group could act independently
of the others. A war party thus ceremonially organized by all of
these four groups was called Do-do"’-hi*-to"-ga, War Party in Great
Numbers. ‘

After living for a long period of time under this form of government
the people were again seized with a desire to ‘‘move to a new country ”
(a term expressive of a slow movement that preceded a change in the
government of the tribe). It was while the tribe was in the ‘‘new

LA FLESCHE] TRIBAL RITES—-FREE TRANSLATION 63

country ” that the people made the Wa-xo’-be Zhi*-ga (pl. 3), the Little
Wa-xo’-be, one for each of the seven fireplaces of the Tsi’-zhu great
division; one for each of the seven fireplaces of the Ho®’-ga subdivi-
sion; and one for each of the seven fireplaces of the Wa-zha’-zhe sub-
division of the great Ho®’-ga division.

These wa-xo’-be were made of hawk skins and symbolized the
courage of the warriors of each fireplace. The choice of the hawk to
symbolize the courage and combative nature of the warrior proved
satisfactory to all the people, for the courage of the hawk was con-
sidered as equal to that of the eagle, while the swift and decisive man-
ner in which the smaller bird always attacks its prey ever excited the
admiration of the warrior.

From the story relating to the adoption of the hawk as the warrior
symbol, given in wi’-gi-e form by a member of the I*-gtho"’-ga gens
and by a member of the Tho’-xe gens in a paraphrase of the wi’-gi-e,
it would appear that the ceremonies of the formal adoption and the
acts of preparing the hawk skin for preservation were accompanied
by dramatic action.

In the version of the I"-gtho"’-ga, a gens belonging to the Ho®’-ga
Great Division, the principal characters of the drama are left vague
as to identity. But in the version of the Tho’-xe, a gens belonging
to the Tsi’-zhu Great Division that symbolizes the sky, it becomes
clear that the warrior whom the hawk typifies is a child born of the
god of day and the goddess of night. In this version the principal
characters are four brothers (stars), their sister (the moon), and
the sun.

The supernatural birth of the wa-xo’-be, the symbolic hawk, is
referred to in the words of three songs belonging to the ritual of the
Wa-xo’-be degree of the Tho’-xe gens. The three songs bear in com-
mon the title ‘Little Songs of the Sun.” (These songs, with their
music, will appear in a later volume.)

Sone 1

i

I go to the call of those who are assembled,

To the call of those who are gathered around the hawk.
9

I go to the call of those who are assembied,

To the call of those who are gathered around the black bird.
3

I go to the call of those who are assembled,

To the call of those who are gathered around the One of the Night.
4

I go to the call of those who are assembled,

To the call of those who are gathered around the One of the Day.

64 ; THE OSAGE TRIBE (PTH, ANN. 36

Sone 2

1
He is born! He is born!
Behold, the hawk, he is born,
They have said. They have said,
He is born!

Heis born! He is born!
Behold, the black bird, he is born,
They have said. They have said,
He is born!
He is born! He is born!
Behold, he is born of the One of the Night,
They have said. They have said,
He is born!
4
Heis born! He is born!
Behold, he is born of the One of the Day,
They have said. They have said,
He is born!
Sone 3
1
Lo, it has come to pass,
Behold, the hawk that les outstretched.
Is now born they proclaim. Is now born they proclaim.
Welcome! beit said. Lo, it has come to pass.
2
Lo, it has come to pass,
Behold, it is of the One who is of the Day,
He is born they proclaim. He is born they proclaim.
Welcome! be itsaid. Lo, it has come to pass.
3
Lo, it has come to pass,
Behold, the black bird that lies outstretched,
Is now born they proclaim. Is now born they proclaim.
Welcome! be it said. Lo, it has come to pass.
4
Lo, it has come to pass,
Behold, it is of the One who is of the Night,
He is born they proclaim. He is born they proclaim.
Welcome! beitsaid. Lo, it has come to pass.

The No®’-ho®-zhi"-ga sat within their long house as they worked
on the wa-xo’-bes. Their heads were still bent over the last one
when they were startled by the angry bellowing of an animal. All
eyes turned upon the Sho’-ka, who hastened to the door and quickly
threw aside the flap. There stood an angry buffalo with his head
lowered and his tail trembling in the air, pawing the earth and
throwing clouds of dust toward the sky. Stricken with fear, the
Sho’-ka asked with unsteady voice, ‘‘Who are you?” The bull

BUREAU OF AMERICAN ETHNOLOGY THIRTY-SIXTH ANNUAL REPORT PLATE 3

a b c
THE WA-XO’-BE

a. The wa-xo’-be, made of the skin of a hawk, is a symbol of courage, and is carried by a command-

ing officer on his back when leading his men in an attack. b. The deerskin pouch in which the
wa-xo’-be is carried when not in actual use. c, The deerskin strap for carrying the wa-xo’-be when
it isin its pouch. This strap is put around the neck of the carrier and the wa-xo'-be in its pouch
hangs on his back, suspended from the strap. Permission to use the deerskin for making the strap
and pouch must be ceremonially obtained from the Deer gens.

BUREAU OF AMERICAN ETHNOLOGY THIRTY-SIXTH ANNUAL REPORT PLATE 4

a. PORTABLE SHRINE, OUTER CASE

The outer case of the portable shrine of the tattooing rite. The case is made of buffalo hair. Per-
mission for the use of the buffalo hair must be ceremonially obtained from the Tho’-xe gens.

b. COMPLETE PORTABLE SHRINE

The eagle’s leg attached to the hanging strap of the portable shrine is a symbol commemorative
of the “finding of the foe’? and belongs to the Hi’-¢a-da (Leg Stretched) subgens of the Ho»’-ga
A-hiu-to» gens of the Ho®’-ga great division.

LA FLESCHE] TRIBAL RITES—FREE TRANSLATION 65

answered, ‘‘I am Tho’-xe, lift ye your heads!” (See p. 134,
Name of gens.) At that moment there came a crash of thunder
that seemed to issue from the end of the ridgepole of the house. In
an excited manner the No®’-ho®-zhi"-ga gathered up all the wa-xo’-bes
and threw them toward the bull, who at once lowered his tail, ceased
pawing the earth, and became friendly.

These two angry visitors, the bull and the thunder, were repre-
sentatives of the Tho’-xe and the Ni’-ka Wa-ko"-da-gi gentes. It was
in this dramatic manner that these two gentes were jointly given the
office of caring for the wa-xo’-bes. At an initiation of a member of
one of the various gentes into the mysteries of the war rite, the heredi-
tary caretaker of the wa-xo’-be, who belongs to the Ni’-ka Wa-ko®-
da-gi gens, is given the bird to redecorate, an act equivalent to its
reconsecration for the benefit of the initiate. If the hereditary
caretaker happens to be absent from the initiation, this duty is
performed by the second official caretaker, who belongs to the
Tho’-xe gens. It is said that all the wa-xo’-bes belong to these two
gentes because the No®’-ho®-zhi"-ga had given them to the two gentes
through fear; also that the Tho’-xe and the Ni’-ka Wa-ko®-da-gi had
originally brought the birds from the sky and given them to the
people.

The Tho’-xe and the Ni’-ka Wa-ko-da-gi were also spoken of as
the Tsi Ha-shi, Those Last to Come—that is, those of the gentes
who were last to take part in the formulating of the war rite.

SumMaArRyY: DreEVELOPMENT OF THE Minitary BRANCH OF THE
GOVERNMENT

From the foregoing story it appears that the military branch of the
tribal government in the course of its development passed through
two stages, each one of which was spoken of as a ‘‘ departure to a new
country.” The introductory statement that the peoples of the
Wa-zha’-zhe, the Ho®’-ga, and the Tsi’-zhu came from the sky to
the earth expresses the conception that all life descends from the
sky to the earth. The story that immediately follows has a historical
basis and indicates the point of departure from a chaotic to an orderly
state of tribal existence.

It also appears that at the beginning the affairs of the tribe were
under the control of the Ho®’-ga U-ta-no®-dsi, a division representing

3 There is, however, reason to suspect that these two gentes, feeling that they were slighted in the dis-
tribution ofthe sacred articles, threatened to depart, and in order to prevent the rupture the Non’-hon-zhia-ga
gave them the office of official keeper. An incident of that kind occurred among the Omaha at the time
of their reorganization, when the seven ceremonial pipes were distributed among certain gentes of the
tribe. The distributors of thesacred pipes passed by an important and influential subgens of the Tha’-ta-da
without leaving a pipe. This subgens, taking offense at the slight, prepared to leave the tribe, when the
leading men presented to the subgens a buffalo head for a wa-xo’-be. As a result the gens remained, the
buffalo head became sacred to the members, and from that time they were known as the Te-pa’ I-ta-zhi
They Who do not Touch Buffalo Heads.

2786—21——_5

66 THE OSAGE TRIBE [prn, ANN. 36

the earth. During this period the tribe was in a continual state of
confusion from external and internal disturbances. In order to pre-
serve the tribal existence, a movement toward reorganization became
necessary, and in time such a movement was initiated by the Wa-zha’-
zhe, a subdivision of the great Ho"’-ga division.

Tn this reorganization certain offices were established and distrib-
uted as follows: To the Ho®’-ga U-ta-no"-dsi was given the priestly
office of keeping the house wherein the children of all the people were
initiated into the tribal life and given their gentile personal names.
To the Ho®’-ga, a subdivision of the great Ho®’-ga division, was given
the office of keeping the house wherein the ceremonies pertaining to
war were to be conducted. This house was placed in the direct keep-
ing of the Wa-ca’-be gens and the I"-gtho"’-ga gens, both of which
were related gentes. The authority for the initiation of all war move-
ments was conferred upon these four tribal divisions: Wa-ca’-be,
Wa-zha’-zhe, Tsi’-zhu, Ho®’-ga U-ta-no™-dsi, each having an eagle
for its war symbol. The authority with which they were vested in-
cluded the management of the tribal hunting expeditions. Such
was the first stage of the development of the military branch of the
tribal government.

The reorganized government proved effective in the maintenance
of peace and order within the tribe and in upholding the dignity of
the people as an organized body, but it was burdened with ceremonial
forms which did not admit of the prompt action often necessary for
moving against aggressive and troublesome enemies.

The No®’-ho®-zhi"-ga, becoming conscious of this defect, again made
a ‘‘move to a new country” to bring their organization to final com-
pletion. In this second move the various gentes of the tribe were
empowered to organize war parties in three classes, as follows:

1. A war party composed of the warriors from the gentes of one of
the two great divisions.

2. A war party made up of two or more of the gentes of one of the
two great divisions.

3. A war party organized by one gens.

War parties of the first two classes were called Tsi’-ga-xa Do-do®;
Tsi/-ga-xa probably meaning Outside of the House of Mystery;
Do-do", War Party—i. e., war party organized outside of the House
of Mystery. War parties of the third class were called Wa-xo’-be
U-ko"-dsi; Wa-xo-be, the Sacred Hawk; U-ko®-dsi, Isolated; An Iso-
lated Wa-xo’-be. War parties of these three classes were not required
to observe the tedious ceremonial forms prescribed for the war parties
organized under the rule of the four divisions. Under this new move-
ment each gens of the tribe was given a hawk wa-xo’-be for cere-
monial purposes. This was the second stage in the development of
the military branch of the tribal government. (See chart, fig. 2.)

/

LA FLESCHE] TRIBAL RITES—-FREE TRANSLATION 67

For the perpetuation of the memory of these events, as well as for
the guidance of the people in organizing their forces for defensive or
aggressive warfare, the No®’-ho"-zhi"-ga formulated rites and cere-
monial acts which were memorized by men capable of such a task
and handed down by them to the successive generations.

Crviz GOVERNMENT: CHIEFTAINSHIP AND Duties

In the progress of time the No®’-ho"-zhi"-ga made a third ‘move
to anew country.”’ (See chart, fig. 2.) At this time the civil branch
of the tribal government was instituted. It was then agreed that the
people should be governed by two men, one for each of the two great
tribal divisions, who should bear the official title of Ga-hi’-ge, Chief.
The duties assigned to these two chiefs were as follows:

1. When two men quarrel, come to blows, and threaten to kill each
other, the chief shall compel them to cease fighting.

2. When a murder is committed and a relative of the person slain
threatens to take the life of the murderer in revenge, the chief shall
compel the relative to keep the peace.

3. If the relative persists in his effort to take the life of the slayer,
the chief shall expel him from the tribe.

4. If the relative takes the life of the slayer when the chief had
already offered him the sacred pipe to smoke, the chief shall give the
order for him to be put to death.

5. The chief shall require the murderer to bring gifts to the rela-
tives of the man he has slain as an offering of peace.

6. If the murderer refuses to do this, the chief may call upon the
people to make the peace offering and then expel the murderer from
the tribe.

7. If a man’s life is threatened by another and he flees to the house
of the chief, he shall protect the fleeimg man.

8. If a murderer pursued by the relatives of the slain man flees
into the house of the chief, he shall protect the man.

9. If-a stranger, although he’be from an enemy tribe, enters the
house of the chief for safety, the chief shall protect him.

10. When a war party comes home with captives, the chief shall
give them their lives and have them adopted into the tribe.‘

When the tribe goes out for the annual buffalo hunt it shall be the
duty of the chief to designate the route to be taken and the site in
which the camp is to be pitched, and the order shall be proclaimed
by acrier. The two chiefs shall take turns each day in conducting
the journey, both when going forth and when returning to the home
village.

4 Itis from this saered duty that the Tsi’-zhu Wa-shta-ge gens have as one of their gentile personal names
the name Ni’-wa-the, The Giver of Life; also Wa-ni’-e-tos, which has the same meaning.

68 THE OSAGE TRIBE [BTH. ANN. 36

For the enforcement of their orders the two chiefs shall be empow-
ered to select and appoint 10 officers, one from each of the following
gentes:

On the Ho®’-ga side: Wa-¢a’-be or I"-gtho®’-ga; Ta I-ni-ka-shi-ga;
O’-pxo"; Ho®’-ga A-hiu-to"; Ho®’-ga U-ta-no"-dsi.

On the Tsi’-zhu side: Ni’-ka-wa-ko"-da-gi; Tho’-xe; Tsi’-zhu
Wa-no®; Mi-k’it Wa-no®; Tse-do’-ga-in-dse.

These officers shall bear the title A’-ki-da, Soldier, and shall be
chosen because of the military honors that they had won as well as
for their personal friendship for the chief. The chief in selecting his
officers shall not be restricted to his own division, but he may,
according to his own preference, choose his officers from any of the
designated gentes of the opposite division. These officers shall have
their houses close to that of the chief.

The officers selected from three of these designated gentes were
honored with special titles, which afterwards became in these gentes
personal names. These titles, and later the names, were: A’-ki-da
To"-ga, Great Soldier, for the officer chosen from the Wa-ca’-be gens
or the related I*-gtho®’-ga gens; A’-ki-da Zhi®-ga, Little Soldier, for
the one chosen from the Ta’ IJ-ni-ka-shi-ga gens; and A’-ki-da
Ga-hi-ge,° Chief Soldier, for the one from the Ni’-ka-wa-ko"-da-gi gens.

It was agreed at this time that the office of the chief shall descend
to the lineal male heirs. In case the heir is disqualified for the office
owing to mental infirmity or indifference to the customs held sacred
by the people, the A’-ki-da in council shall determine who of the
nearest kin to the former chief shall succeed to the office.

The gentes from which the two Ga-hi-ges or chiefs were chosen
were the Wa’-tse-tsi gens (the people who descended from the stars),
of the Wa-zha’-zhe subdivision of the Ho®’-ga great division; and the
Tsi’-zhu gens of the Tsi’-zhu great division. The title Wa-shta’-ge,
Gentle, was at that time added to the names of these two gentes, so
that in speaking of them both the name and the title were men-
tioned, as Wa’-tse-tsi Wa-shta’-ge (sometimes called the Po®’-ka
Wa-shta’-ge), and the Tsi’-zhu Wa-shta’-ge. This gens was some-
times called Tsi’-zhu Wa-bi"’ I-ta-zhi, the Tsi’-zhu who do not
touch blood, because the people of that gens aresupposed to refrain
from the shedding of blood. The rule that required the chief to
protect a man fleeing to his house for refuge applied to all the families
of this gens.

It was also agreed that the house of the chief should be held as
sacred as it represents two life-giving powers—the Earth and the
Sun. The house stands for the earth and must have two doors, one
opening toward the rising sun and the other toward the setting sun.

6 This title appears as a personal name in the Omaha Ta-pa’ gens. See 27th Ann. Rept. Bur. Amer.
Ethn., p. 182.

LA FLESCHE] TRIBAL RITES—-FREE TRANSLATION 69

The fire that is placed midway between the two doors represents the
sun, whose pathway symbolizes endless life, and thus passes through
the middle of the house that stands for the earth. The fireplace was
also consecrated and the fire taken therefrom by the people to start
their home fires was thought of as holy and as having power to give
life and health to those who NORTH
useit.® It was also declared @ C ig 0 e @ C
that the two doors, which
represent the continual flow
of life, shall be closed to the
man who approaches them
when contemplating mur-
der.
The ceremonial position of
the chief’s house in the vil-
lage was also established at
this time. (See diagram,
fig. 3.)
Some time after the crea-
tion of the office of chief for wes7
each of the two great divi-
sions, and the men chosen
had been inducted into their
office, the two chiefs went
out separately to seek for
“some sign of approval from
theSupernatural. Forseven
days and six nights the men
fasted and cried to Wa-
ko®’-da.
As the darkness of even-
ing spread over the land, on
the sixth day of his vigil, the e ig f @ G e é
Tsi’-zhu Wa-shta’-ge chief
removed from his face the SOUTH
sign of vigil and sat down go Pit Cements sna camps ot to eat
rest for the night. While he | dicates the houses of the chiefs. The Tsi’-zhu represent
was yet awake and in deep the sky and the Ho»’-ga the earth.
thought he heard approaching footsteps, and as he looked up
he beheld a man standing before him, as though in the light of
day. The stranger spoke, saying: ‘‘I have heard your cry. I am
a person who can heal all the pains and the bodily ailments of
your people. When the little ones make of me their bodies they

ECRCD) ES) C2) OOS)

QO Gos OOOO

GG aie ee
OOOO OO. ogee e

LAST

Onegai eeeae
OOGEe oe eoaee22
Beye ea)
QOQGQ ens
SOOO SCEoe= @

€ Xu-tha’-wa-tor-is of the Tsi-zhu Wa-non gens said that ‘‘the fireplaces of the houses of the two chiefs
were called U-dse’-the Wa-shta’-ge,”” Gentle or Peaceful Fireplaces, in contradistinction to the seven fire-
places of each of the Hon’-ga, Wa-zha’-zhe, and the Tsi’-zhu divisions that were dedicated to warfare and
were associated with violence and death.

70 THE OSAGE TRIBE [ErH. ANN. 36

shall always live to see old age. In the morning when the mists
have cleared away go to yonder river, follow its course until you
come to a bend, and there, in the middle of its bank, you will see me
standing in the midst of the winds.”’

When morning came the chief followed the course of the river, as
the stranger bade him, until he came to a sharp bend, where the
waters had washed away the earth, leaving a high bank. The chief
looked up and there, in the middle of the bank, he saw the stranger,
who was Mo®-ko® Ni-ka-shi-ga,’ the Man Medicine (Cucurbita per-
ennis). The chief removed from its place the strange man-shaped
root, being careful not to break any part of it. As this was the
seventh and the last day of his fast, the chief then started toward
his home, following the course of the river. He had not gone far
when he came to another bend of the stream where there was a high
bank. In the middle of it he beheld another root which he examined
and found to be of the female sex. The chief carried home these two
roots, which afterwards were used to cure bodily ailments.

For ceremonial purposes a portable shrine was made for these two
roots and wi’-gi-es relating to their revelation, but as they did not
belong to the gens of the narrator, Wa-xthi’-zhi, he declined to give
further details of the ceremonies.

Old Sho®’-ge-mo"-i" said that Ni/-ka-wa-zhi"-to"-ga’s wife had the
shrine, but she had given it to Ni’-ka-u-ko"-dsi, and it is supposed
that when he died the shrine was buried with him.

The story of the vigil of the Wa’-tse-tsi chief is given in three
wi’-gi-es. The first is entitled No*’-zhi"-zho® Wi-gi-e, The Wi’-gi-e
of the Vigil; the second, Ho®’-ga Wa-gthit Ts’a-ge, The Aged
Eagle; the third, Mo®’-ce Wi1’-gi-e, The Wi’-gi-e of the Metal. These
wi’-gi-es form a part of the ritual relating to the tattooing ceremony
and will follow later, but a paraphrase of the story given by the nar-
rator is here repeated because it supplies two omissions in the wi’-gi-es
presented:

On the evening of the sixth day of his vigil the Wa’-tse-tsi chief
removed from his face the sign of vigil and sat down to rest for the
night. While he was yet awake there appeared before him a very
aged man, who spoke to him, saying,‘ I have heard your cry and have
come to give myself to your people. I ani Old Age. When the little
ones make of me their bodies they shall always live to see old age.
When morning comes, go to yonder river, and in a bend where the
water, sheltered by a high bank, lies placid you will find me. Take
from my right wing seven feathers. Let your people make of them
their bodies and they shall always live to see old age.” In the dawn
of the morning which was the seventh day of his vigil the chief arose
and again put upon his face the sign of vigil. He went to the river,

7 The Omahas also use this root for medicine. See 27th Ann. Rept. Bur. Amer. Ethn.. p. 585.

LA FLESCHE] TRIBAL RITES—-FREE TRANSLATION 71

and in a bend where the water was sheltered from the winds by a high
bank he saw, on the water’s edge, a white pelican so old that he could
not move. In this bird the chief recognized his visitor of the night
before. From the right wing of the bird the chief plucked seven
feathers and started for home. As he was approaching a brook he
met an eagle, who gave him a downy feather as a symbol of old age.
When he was nearing home he beheld lying on the ground a piece of
black metal, which he also took as a symbol of old age.

Lines 121 to 127 of the Wi’-gi-e of the Vigil and lines 39 to 46
of that of The Aged Eagle refer to healing by scarification and cup-
ping as revealed by the two birds to the chief and the material to be
used as instruments. The Wi’-gi-e of the Metal indicates the aban-
donment of the use of the wing bones of the pelican and the eagle
and the adoption of metal upon its introduction by Europeans for
the making of the instruments required for scarifying.

From these stories it would seem that the two chiefs directed their
efforts toward the understanding of bodily ailments and the finding
of suitable remedies. The chiefs thus sought by combating disease
to maintain the numerical strength of the tribe. The people on their
part put faith and confidence in the healing powers of the chiefs,
which led to the adoption of “‘ Wa-stse’-e-do",”’ The Good Doctor, by
the two Wa-shta’-ge gentes for a gentile personal name.

On his return to the village the chief assembled the people of both
great divisions, to whom he told the story of his vigil. The people
were well pleased and formally consecrated the Pelican to be thence-
forth their sacred symbol of old age, and it thus became wa-xo’-be.
The portable shrine which held the sacred symbols and the symbols
themselves are spoken of collectively as wa-xo’-be.

Tue Wa-xo’-BeE To*-ca, THE Great PorTABLE SHRINE

The portable shrine, called Wa-xo’-be To"-ga, held not only the
sacred object, the symbol of the older rite, the skin of the cormorant,
but in it was placed the sacred object and symbols of the newer rite
which was born of the visions of the chief—namely, the skin of the
pelican, seven feathers of that bird, a downy feather of the eagle,
and a piece of black metal. ‘This composite shrine, called the
Wa-xo’-be To"-ga, when completed was consecrated in the same man-
ner as was the portable shrine of the older rite, by the simultaneous
recital by each of the gentes of the tribe of the wi’-gi-e which related
to certain life symbols called Wa-zho’-i-ga-the, a term which, freely
translated, means the object of which they made their bodies. At
each initiation and tran-fer of a Wa-xo’-be To"-ga the shrine was in
like manner reconsecrated. The wi’-gi-es used at such a ceremony will
be given in the order in which they are recited at the ritual of the

72 THE OSAGE TRIBE [PTH. ANN. 36

chief, which is also the order in which they are recited at the tattooing
ceremony.

For the purpose of initiation into the mysteries of these combined
rites a number of the Wa-xo’-be To"-ga were made and consecrated.
These, in contrast with the other shrines, were circulated by transfer
among the members of the tribe without regard to the tribal divisions
or to the gentes to which the candidates may belong.

In the month of February, 1911, one of these wa-xo’-bes was
secured for the National Museum from the widow of Wa-ce’-to™-
zhi®-ga. The outer case, like those of the hawk wa-xo’-bes, was made
of woven buffalo hair (pl. 4, a). The inner case, within which are
kept the pelican and the cormorant wa-xo’-be and other sacred
articles, was made of woven rush, with symbolic designs similar to
those on the rush cases of the hawk wa-xo’-bes (pl. 5).

The two wa-xo’-bes were folded one inside of the other, so as to
make one roll. The tattooimg wa-xo’-be, which is the skin of a cor-
morant (Phalacrocorax auritus) is split down the entire length of the
back. Around the base of the tail is wound a string of scalp locks,
10 or 12 in number, that hang down like a skirt. Within the body
of the skin are placed eight tattoomg instruments, the points toward
the head and the tops toward the tail. The shafts of some of the
instruments are flat, others round, and about the length of a lead
pencil. To the lower ends of the shafts are fastened steel needles,
some in straight rows and others in bunches. To the tops of some of
the shafts are fastened small rattles made of pelican or eagle quills.
The needle parts of the shafts are covered with buffalo hair to protect
them against rust. The skin of the cormorant was folded over the
tattooing instruments, the neck of the bird doubled over the back
and tied down. Theskin of a pelican, split down the back, is wrapped
around the cormorant and tied around the middle with a band of
woven fiber. The bill, head, and neck of the pelican are missing.

Within the woven rush case, placed without any particular order,
are seven weasel skins; one tobacco pouch made of a buffalo heart-
sack; bits of braided sweet-grass; half of the shell of a fresh-water
mussel for holding the coloring matter; four tubes, one of bamboo and
three of tin, worn by the operator on his fingers as guides for the in-
struments when he is at work; two bunches of the wing-feathers of
small birds used in applying the coloring matter; an old burden-
strap; four wing-bones of a pelican or an eagle, tied together with a
twisted cord of wood or nettle fiber; two rabbits’ feet, used for
brushing the skin of the parts that have been gone over with the
instruments when the subject becomes nervous by the irritation of
the wounds; and a large brass ring worn by the operator around his
neck as a part of his symbolic paraphernalia.

BUREAU OF AMERICAN ETHNOLOGY THIRTY-SIXTH ANNUAL REPORT PLATE 5

PORTABLE SHRINE, INNER CASE

This is the case which forms the shrine for the sacred articles. The white part forming the pocket with
dark and red lines running across its width represents the days and nights. The part covered with
geometrical designs and which forms the flap symbolizes the sky with its clouds, with itsstarry figures,
such as the Great Bear, Orion, Pleiades, the Galaxy,.ete. One end of the pocket has six fastenings and
the other seven, each representing one of the two great tribal divisions. The case is made of a slender
cylindrical rush ( Lleocharis interstincta).

*so}t Aac
Il

SOY} ULOy apeUr pu BAL O41 JO [OyUEAS OFT

(1aSSNW YSLVM HS3Y4) 3D-NISL

J 3LV1d 1L4YOd3y4 IVYNNNV HLXIS-ALYIHL

ADSOTONHLA NVOIYAWY 40 NVAYN|

LA FLESCHE] TRIBAL RITES—FREE TRANSLATION 73

These articles will be described in detail and their pictures given,
together with that of the cormorant skin, in the tattooing rite, which
will be included in a later volume.

The Wa-xo’-be To®-gas that have been seen and remembered
within recent years are as follows:

The one owned by Wa-¢e’-to®-zhi"-ga was secured for the United
States National Museum in 1911.

That owned by Wa-thu’-ts’a-ga-zhi, Wa-xthi’-zhi’s father, was
buried with him when he died in 1910.

The one that was owned by Wa-zhi*-pi-zhi, Btho’-ga-hi-ge’s father,
is now in the Museum of the American Indian, Heye Foundation,
New York City (No. 4/776).

The one owned by To"-wo?-i’-hi-zhi*"-ga was sold by him several
years ago to a traveler and its whereabouts is unknown.

The one that was owned by To®-wo?-i’-hi-to"-ga is now in the
private collection of Mr. Charles Evanhoe, of Ralston, Oklahoma.

The general description of the Wa-zhi®’-pi-zhi wa-xo’-be in the
Museum of the American Indian, obtained through the courtesy of
Dr. George H. Pepper, is about the same as the Wa-ce’-to®-zhi"-ga
wa-xo-be in the National Museum.

InitraTIon INTO THE Rite oF THE CHIEFS

The transfers of the Wa-xo’-be To®-gas and the initiation of candi-
dates into the mysteries of this composite rite do not occur as fre-
quently as the transfers of the Hawk wa-xo’-bes and the accom-
panying initiations into the mysteries of the rites pertaining to war.
The man who has a Wa-xo’-be To™-ga is apt to keep it until he is
incapacitated for tattoomg work by old age or loss of eyesight.
For this reason there is less opportunity through frequent use for a
man to carry accurately all the details of this rite and the sequence
of the ceremonial acts than there is those of the war rites.

When a man has been ceremonially presented with a Wa-xo’-be
To*-ga he becomes an involuntary candidate for initiation into the
mysteries of the rite of which the Wa-xo’-be To*-ga is the central
figure. He will ask his wife and his relatives for permission to accept
the offer, and these persons readily grant the request, because it is
an honor in which they also have a share.

The man and his relatives having agreed to accept the Wa-xo’-be
To®-ga, the candidate, with the help of his relatives, proceeds to
collect the various symbols, such as a buffalo robe, an elk skin, a
turtle shell, a mussel shell, an eagle skin, a deer skin, a swan skin,
all of which are necessary for use in the ceremonies. They also store
away food supplies, such as buffalo meat, sweet corn, dried squash,
roots of the lotus, and, in recent years, beef, flour, coffee, and sugar

74 THE OSAGE TRIBE [eTH. ANN. 36

for entertaining the members of the No®’-ho®-zhi®-ga order during
the initiatory ceremonies. Fees are also collected for the members
who are to take part in the performance of the ceremonies. In
early days these fees consisted of buffalo robes, articles of clothing,
weapons, and, in recent times, of horses, woolen blankets, broadcloth,
silks, calico, and articles of clothing made of manufactured goods.
When all of these preparations have been made the candidate sends
his Sho’-ka,® who carries a pipe as his badge of office, to give notice
to his Xo’-ka® (Initiator), whom the candidate has selected, that he
will be ready to take his initiation on a certain day. The Sho’-ka
then gives notice to the No®’-ho"-zhi"-ga of all the gentes of the
tribe to attend the ceremonies and to take part in their performance.

Tue Kr’-Non, oR CEREMONIAL PAINTING OF THE XO’-KA

At dawn of the day appointed for the initiation the candidate goes
with his Sho’-ka to the house of the Xo’-ka. The Sho’-ka carries
with him the skin of a black bear, the skin of a swan, a shell gorget,
and a woven belt, all of which articles are to be worn by the Xo’+ka
as his sacerdotal apparel. The Sho’-ka also takes with him a wooden
bowl, in which is put pulverized charcoal mixed with water, the
ceremonial paint to be used by the Xo’-ka. When the candidate
and his Sho’-ka have entered and are assigned to their places in the
lodge, the Xo’-ka strips himself of his own clothing, preparatory to
putting on his official apparel. When about to paint himself with
the charcoal the Xo’-ka recites the following wi’-gi-e, called Xo’-ka
Wi-gi-e, which is in three parts. The first relates to the Black Bear
and to certain symbols given by that animal to the people.

Tue Xo’-KA W1’-G-E
(Osage version, p. 305; literal translation, p. 463)
PART I

Verily, at that time and place, it has been said, in this house,
The Ho®’-ga, a people who possess seven fireplaces,

Spake to one another, saying: O, younger brothers,

We have nothing that is fit to use as a symbol.

Then to the male Puma, who stood by, they turned

And spake, saying: O, younger brother,

We have nothing that is fit to use as a symbol.

8. Then, in quick response, the Puma went forth,

9. Verily, to the brow of a hill,

woe

or ee Ww

eulee

8 Sho’-ka is the title of a gentile ceremonial messenger. Inthe list of gentes given on page 52 of the intro-
duction certain subgentes are given the title Sho’-ka. This means that from a subgens bearing this title
must be chosen a man or a woman to act as ceremonial messenger in the initiatory ceremonies of a rite.

° Xo’-ka is the title of a man who acts as initiator in the initiatory ceremonies of a tribalrite. Sucha
man must be one who has taken the degree he confers. He may choose his own candidate or he may be
chosen by a man offering himself as a candidate for initiation into the degree.

LA FLESCHE] TRIBAL RITES—-FREE TRANSLATION

10.
We
12.
13.
14.
. You say you have nothing that is fit for use as a symbol.

. Tam one who is fitted for the little ones to use as a symbol.

. Verily, I am a person who is never absent from any part of life.

bo
w

bo bw bh be
SES

=

-I1
or

Where stood the Black Bear that is without blemish,
And, standing in his presence, spake to him,

Saying: O, grandfather,

We have nothing that is fit to use as a symbol.
Then quickly the Bear spake, saying: O, little one,

. Verily, at that time and place, it has been said, in this house,
. The Bear came to a bunch of grass,
. Which he plucked and threw to the ground, where it lay in a

twisted shape,

. And spake, saying: The grasses also
2. The little ones shall use as a symbol as they travel the path of life.

. With quickened footsteps, the Bear went forth

To a bunch of stunted oaks,

Which he also tore up

And threw to the ground, where it lay in a twisted shape,
Then spake, saying: The stunted oaks also

. The little ones shall use as a symbol as they travel the path of life.

. Again, with quickened steps, the Bear went forth

. To a brook, along the banks of which grew groves of trees,

. To a bush of red-bud trees which stood in their midst,

. And spake, saying: The red-bud trees also

3. The little ones shall always use as a symbol.

. Out of their branches they shall make their charcoal.

5. When they use the branches of this tree to make their charcoal,
. They shall enable themselves to live to see old age as they travel

the path of life.

. Again the Bear went forth, with quickened footsteps,
38.
. Where he sat down to rest,

. Then spake, saying: These trees also

. The little ones shall use as symbols as they travel the path of life.

To a bush of arrowshaft trees (Cornus circinata L’ Hor),

. Again the Bear went forth, with quickened steps,
. To a bunch of grapevine roots,
. Which he tore up and threw to the ground, where it lay in a

twisted shape,

. Then spake, saying: The roots of the grapevine also

. They shall use as a symbol as they travel the path of life.
. When the little ones put to use the grapevine roots,

. They shall be as cords with which to tie their captives.

. Symbolic cords they shall make of the grapevine roots.

“Io C1

aomoomowon SN 1 J I
wnwmre © © 0

THE OSAGE TRIBE [PTH. ANN. 36

. The Bear went forth again, with quickened steps,

. To the summit of a hill,

. To a stony point,

. From which he selected four stones,

. Gathered them together, and placed them in a pile

. As he said: Stones such as these

. They shall use as symbols as they travel the path of life.

. The little ones shall use them to purify their bodies, as with the

heat of fire.

. They shall thus make use of these stones as they travel the path

of life.

. The little ones shall also use them as weights to support the frame

of their house,

. Then the frame of their house shall never loosen but stand firmly

as they travel the path of life.

. Their house is the house of Wa-ko®’-da.

. The frame of my house

. Is the frame of the house of Wa-ko®’-da.

. When the little ones make of it their bodies as they travel the

path of life

. They shall become the owners of a house of Wa-ko®/-da.

. Verily, at that time and place, it has been said, in this house,

. The Bear made a line of footprints.

. A line of seven footprints he placed upon the earth,

. Leading from the right side of the door of his house.

. A line of seven footprints he made

. And spake, saying: These footprints also

. [ have made to be symbols.

. Symbols of seven o-do®’ (military honors) to be won by the

warrior.

. IT have made them all to be symbols of the o-do®’.

. The Bear made another line of six footprints

. Leading from the left side of the door of his house.

. A line of six footprints he made upon the earth

. And spake, saying: These footprints also

. [have made to be symbols,

. Symbols of the six o-do®’ to be won by the warriors.

. Symbols I have made them to be.

. Verily, at that time and place, it has been said, in this house,

3. He said: Of these footprints the little ones shall make their

bodies, and for that purpose the footprints shall stand.

LA FLESCHE] TRIBAL RITES—FREE TRANSLATION Were

84. The people spake to one another, saying: There is also the great
white swan,

85. Of which the little ones, O, younger brothers, shall make their
bodies.

86. Then spake the swan, saying: When the little ones make of me
their bodies,

87. Let them know that of all living creatures

88. None are my equal in strength of wings.

89. When I make my flight, even before half of the day has passed,

90. I am on the farther side of the great lake,

91. Swinging up and down upon the waves of its waters.

92. When the little ones make of me their bodies,

93. Their arms shall become strong as are my wings as they travel
the path of life.

94. To the four great divisions of the days (stages of life)

95. They shall succeed in bringing themselves as they travel the path
of life.

96. They shall enable themselves to live to see old age.

97. When the little ones make of me the means of reaching old age,

98. Then they shall live to see old age as they travel the path of life.

After a short pause the Xo’-ka recites the next wi’-gi-e, which
relates to the actions of the female Black Bear when about to hyber-
nate and to her awakening after her long sleep when she appeals to
the god of day for long life for her little ones born during the long
period of rest. This wi’-gi-e is also entitled Ki’-no® Wi’-gi-e, The
Painting Wi’-gi-e, and it is introductory to the next part, which is
recited when the Xo’-ka paints himself preparatory to making his’
ceremonial approach to the house of meeting.

PART II

(Osage version, p. 307; literal translation, p. 466)

—_

. Verily, at that time and place, it has been said, in this house,

. The Black Bear that is without a blemish,

. When the moon of the mating of the deer was still young
(October),

. Was seized with a sudden desire to rest her body.

. Being perplexed by this sudden desire,

She ran to each of the four winds,

. Returning again and again to the starting point.

. After a time she paused and stood,

. Then quickly went forth, with hurried footsteps,

. And came to a patch of bunch grass.

. Verily, at that time and place,

Ww bo

me OO OND Or

—

THE OSAGE TRIBE [BTH. ANN. 36

. She gathered together the bunches of grass and laid them upon

the ground.

3. But she rested not her body thereon.

. She then quickly went forth, with hurried footsteps,
. And came to a patch of stunted oaks.
. She gathered together the stunted oaks and laid them upon the

ground,

. But she rested not her body thereon.

. Again she went forth, with hurried footsteps,

. And came to a rivulet on the banks of which were groves of trees,
. Among which grew bushes of red-bud trees.

. These she gathered together and placed upon the ground,

. But she rested not her body thereon.

. Again she went forth, with hurried footsteps,

. And came to a rivulet on the banks of which were groves of trees,
. Among which grew vines of grapes.

. The roots of the vines she gathered together and placed upon the

ground,

. But she rested not her body thereon.

. Again she went forth, with hurried footsteps,
. And came to the summit of a cliff,

. Where she found a number of stones.

. She gathered them together,

. But she rested not her body thereon.

. Verily, at that time and place,

. She quickly went forth, with hurried footsteps,
35.
. Where were a number of stones.

. These she arranged in the shape of a house.
38.
. And between these walls she sat to rest her body.

And came to the summit of another cliff,

She entered, placing over her head a slab,

. Verily, at that time and place, it has been said, in this house,

. Close to the period of seven moons,

2. The Black Bear sat to rest her body.

. Verily, at that time and place,

. She thought as she sat: Even now I have reached the end of a

great division of the days.

. Verily, in every direction she heard the voices of the birds,
. Heard them calling to one another as she sat.

LA FLESCHE] TRIBAL RITES—FREE TRANSLATION 79

. Again she thought: Even now I have reached the end of a great

division of the days.

. Swarms of little insects
. She saw swiftly flying hither and thither in the air as she sat.

Again she thought: Even now I have reached the end of a great
division of the days.

. Verily, at that time and place, it has been said, in this house,
. She thought: Behold, I have come to Wa-ko?’-da.

. These little ones

. Must dwell in the great divisions of the days.

Then she gathered up her little ones in her arms
And to the great god of day, newly risen,

. She held them up
. As she said: O, Venerable Father! These little ones have now

become persons.

. Give them strength to bring themselves to see old age, O, Ven-

erable Father! as they travel the path of life.

After a slight pause the Xo’-ka recites the third part of the Ki/-no®
wi’-gi-e, which prescribes the manner in which certain symbols are
to be put upon his face and body. All these acts are called Ki’-no®,
a name given to the entire wi’-gi-e.

Noe

oo

PART III

(Atso Cattep Ki’-Non Wr’-Gr-k)

(Osage version, p. 309; literal translation, p. 468)

. Verily, at that time and place, it has been said, in this house,
. They (the people of the gentes) said: The little ones have nothing

with which to paint their faces.

. And he (the Priest representing the Black Bear) replied: When

the little ones paint their faces,

. They shall use for their paint the god that appears first in the day,

The god that strikes the sky with a red glow.

It is the color of that god the little ones shall put upon their face es.
When the little ones put upon their faces this color,

They shall always live to see old age as they travel the path of life.

Verily, at that time and place, it has been said, in this house,

. The Black Bear that is without a blemish (pl. 10, a).
. By that animal also
. The little ones shall cause themselves to be identified by

Wa-ko®’-da.

. It was he who said: My body which is black in color

39.

40.
41.
42.
43.
44,
45.
46.

THE OSAGE TRIBE [ETH. ANN. 36

. [have made to be as my charcoal.
. When the little ones also make it to be as their charcoal,
. They shall always be identified by Wa-ko"’-da, as they travel the

path of life.

. Behold the white spot on my throat.

. Behold the god of day who sitteth in the heavens.

. Close to this god (as its symbol) we shall place this spot.

. When we place this spot close to the god of day as its symbol,

. The little ones shall always live to see old age as they travel the

path of life.

. Verily, at that time and place, it has been said, in this house,

. They spake to the great white swan,

. Saying: O, grandfather,

. The little ones have nothing of which to make their bodies.

. Verily, at that time and place,

. The swan spake, saying: You say the little ones have nothing of

which to make their bodies.

. The little ones shall make of me their bodies.

. When the little ones make of me their bodies,

. They shall always live to see old age.

. Behold my feet that are dark in color.

. [ have made them to be as my charcoal.

. When the little ones make of me their bodies,

. When they make my feet to be as their charcoal,

. They shall always be identified by Wa-ko"’-da as they travel the

path of life.

. Behold the tip of my beak, which is dark in color.
. [have made it to be as my charcoal.
- When the little ones make the tip of my beak to be as their

charcoal,
They shall cause themselves to be identified by Wa-ko"’-da as
they travel the path of life.

Behold also my wings.

The feathers of my wings the little ones shall use as plumes.
When they use the feathers of my wings as plumes,

The days of cloudless skies

Shall always be at their command as they travel the path of life.
The four great divisions of the days

They shall always be able to reach as they travel the path of life.

At the close of the recitation the Xo’-ka puts upon himself the
sacred symbols, following the order in which they were mentioned

LA FLESCHE] TRIBAL RITES—FREE TRANSLATION 81

throughout the wi’-gi-e: First, he colors his face with red paint, the
symbol of the dawn that promises a peaceful day. Second, he black-
ens his face with charcoal, that color being the emblem of an unquench-
able fire and a never-ending life. It represents the bear and also the
feet and beak of the swan, as both these animals gave the symbol.
Third, he suspends at his throat a gorget made of the shell of the
fresh-water mussel as a symbol of the god of day, who possesses never-
ending life. The gorget also represents the white spot on the chest
of the black bear who gave the symbol. Fourth, he plucks from the
swan skin some of the down and scatters it upon his head as a symbol
of his priestly office. He strips the barbs from some of the wing-
feathers of the swan, ties the lower ends together, and fastens the
tuft to the base of the braided lock of hair which hangs from the
crown of his head. This tuft of feathers symbolizes the days of cloud-
less skies, the days of perpetual peace.

TSI TA-PE, PROCESSIONAL APPROACH TO THE HOUSE OF MYSTERY

When about to rise, the Xo’-ka says to the candidate and to the
Sho’-ka:

Ha! wi-¢o*-ga e’,
A-no"/-zhi® ta a-to® he a’, wi-co*-ga e’!
Wa-¢a’-be u-ca’-ka thit-ge kshe,
E/-ki-go® xtsi a-no”’-zhi® ta a-to™ he a, wi-co?-ga e’!
Zhi*-ga/ zho-i-ga tha bi do®,

‘no" a bi i1’-the ki-the mo*-thi” ta ba do”.
A-no®’-zhi® ta a-to® he a’, wi-co?-ga e’!

FREE TRANSLATION
O, my younger brothers,
I am about to rise, my younger brothers!
As the Black Bear that has no blemish,
Verily, as his likeness I shall rise, O, younger brothers!
So that when the little ones make of him their bodies,
They shall always live to see old age as they travel the path of life.
I am about to rise, my younger brothers!

The Xo’-ka rises and, followed by the candidate and the Sho’-ka,
goes out of the door of his house, where he pauses for a moment;
then starting from the right side of the door he takes seven steps
forward. He then returns to the house and from the left side of the
door he takes six steps forward. These 13 steps represent the seven
and six 0-do®’ (military honors) to be won by the warriors.

When the 13 steps have been taken, the Xo’-ka sings the following
song, while the candidate and the Sho’-ka take their places at his
right side.

2786—21 6

82 THE OSAGE TRIBE [BTH. ANN. 36
SONG
Transcribed by Alice C. Fletcher.
MM. 2 —8s8
SSG BLO ae Ge ee ees — = == = =
, t Pi = Pr ga ge eee = SS]
SS ee eee
Time beats | p ° NB °
Tsi wime-dsi tse do® dsi the he no? . a, Tsi
al — 7 —a-
, ope r 2 OP fe ~ ° i a oe ee
H | | F —F fi

wit e-dsi tse do" dsithe he no® a,Tsi wi" e-dsi tse do" dsi the he no" ha, Dsi

= = =a eR |
= | = I == = = 8 =I Hea =
GS oe 2 ae £3 2 ee os 2 as
i 5
| |

fi |
the he no" ha a, Qa-be to” ga e-dsia-ka do® dsi the he no®. a, Tsi

eK 5 1
=H
=
, |

°
|

wite-dsia-ka do® — dsi the he no" a,Tsi wi" e-dsi a-ka do™ dsi the he no®,

. Tsi wi® e-dsi tse do" dsi the he no” a,

Tsi wi" e-dsi tse do dsi the he no™a

Tsi wi" e-dsi tse do" dsi the he no” ha,

. Dsi the he no® haa,

. Qa-be to™-ga e-dsi a-ka do” dsi the he no" a
. Tsi wi® e-dsi a-ka do” dsi the he no” a,

. Tsi wi e-dsi a-ka do" dsi the he no®*.

ND OR wD eR

FREE TRANSLATION

To a house that stands yonder I go forth, etc. (lines 1-4, 6, 7).
To the house where dwell the great black ones (bears) I go forth (line 5).

At the close of the song the Xo’-ka says:
Wi-tsi’-go wa-ca/-be u-ca-ka thi-ge e do?
Wa-shko® no®-pe-wa-the e thi" a bia, wi-co"-ga.
Wa-zha/-zhe, Tsi-zhu e-tho"-ba e,
No®-be’-hi the mo*-thi® bi do® shki,
U-no® a/ bi i-the ki-the mo™-thi® ta bi a, wi-¢o"-ga e’.

FREE TRANSLATION

My grandfather is the Black Bear that is without a blemish,
A person of amazing power, O, younger brothers!

When the Wa-zha’-zhe and the Tsi’-zhu

Make use of his strong hands,

They shall have the means by which to reach old age.

At the close of this recitation the Xo’-ka touches the ground with
the palm of his right hand, and then the three men, walking side by

LA FLESCHR] TRIBAL RITES—-FREE TRANSLATION 83

side, march toward the house prepared for the ceremony. At the
second stop, as they approach the ceremonial house, the song and
accompanying talk are repeated and the Xo’-ka touches the ground
with the palm of his left hand. The three then continue their march
toward the house, making two more ceremonial stops before they
arrive. The No®’-ho®-zhi®-ga of all the gentes of the Ho®/-ga division
follow the three men in a procession to the house in the order of their
positions in the lodge. The three men enter, take their places at
the east end of the lodge, and the members of their gens sit on either
side of them. Then the other gentes of the Ho®’-ga and of the
Tsi’-zhu Divisions enter and take their established places.

N.

| C B 7 6 One Ase 2 mall

|

| Tsi’zhu Great Division

W. | O O Xe Us:

Ho»’-ga Great Division

MtiarOl oe 2 sion) 2p A (eel OM Oe ero maa OL

Ho»-'ga Subdivision Wa-zha’-zhe Subdivision

Ss.

This diagram, drawn under the direction of Wa-xthi’-zhi, shows
the established ceremonial positions of the two Great Tribal Divi-
sions, the Tsi’-zhu and the Ho®’-ga. The lodge in which the cere-
monies of the tribal rites are performed is erected so that its length
extends from east to west. The place of the Tsi-zhu, which sym-
bolically represents the sky, is on the north side of the lodge and is
indicated by figures and the letters A and B. The place of the
Ho®’-ga, which symbolically represents the earth, is on the south
side of the lodge, and is indicated by two groups of figures, for this
Great Tribal Division is subdivided into two parts, one to represent
the waters of the earth and called Wa-zha’-zhe, the other to represent
the dry lands and called Ho®’-ga. The space, indicated by the letter
A, between the Wa-zha’-zhe and Ho*’-ga subdivisions, belongs to a
gens called Ho®’-ga U-ta-no-dsi, the Isolated Ho®’-ga. This gens
symbolizes the earth in its entirety, and the name expresses the
tribal belief that the earth is isolated from the other cosmic bodies.
A gens belonging to either one of the two great tribal divisions,
when initiating one of its members into the tribal rites, shifts its
regular gentile position to the eastern end of the lodge and occupies
all of the space marked X on the diagram. The two fireplaces, one
at each end of the lodge, are indicated by the letter O.

84 THE OSAGE TRIBE (PTH, ANN. 36

The Tsi’-zhu Great Division—Its Gentes

. Tsi’-zhu Wa-no®, Elder Tsi’-zhu,

. Tse-do’-ga I*-dse, Buffalo Bull Face.
Mi-k’i*’ Wa-no®, Elder Sun Carrier.
Ho” I-ni-ka-shi-ga, Night People.

. Xu-tha’ Zhu-dse, Red Eagle.

. Tsi’-zhu We-ha-ge, The Last Tsi’-zhu.
. Tse-tho®’-ka, Buffalo Back. —

. Nika Wa-ko®-da-gi, Men of Mystery.
. Tho’xe, Buffalo Bull (archaic),

QAWBNSTRwWNe

Hon’-ga Great Division
Wa-zha’zhe Subdivision—Its Gentes

. Wa-zha’-zhe Wa-no", Elder Wa-zha/-zhe.
Wa-ke’-stse-dse, Typha Latifolia.
Wa-zha’-zhe (ka, White Wa-zha/-zhe.
Po™-ka Wa-shta/-ge, Peace Po/-ka.

Ta’ I-ni-ka-shi-ga, Deer People.

E-no™ Mi*-dse-to®, Bow People.

. Ga-tsiu, Turtle with Serrated Tail.

. Ho*/-ga U-ta-no®-dsi, Isolated Ho*’-ga.

bMS oR ot

Hon’-ga Subdivision—Its Gentes
1. Ho*-ga A-hiu-to®, Winged Ho™-ga.
2. Wa-ca/-be, Black Bear.
3. I1*-gtho”-ga, Puma.
4. Mo"-ce Ba-tse, Metal Bunched.
5. O/-pxo*, Elk.
6. Mo®-shko®, Crawfish.
7. I/-ba-tse Ta-dse, Wind People.

When the No®’-ho®-zhi"-ga has come to order the Xo’-ka recites
the No®’-zhi-zho® Wi-gi-e, The Wi’-gi-e of the Vigil. (Referred
to on pp. 70, 71.) This wi’-gi-e is in three parts, each one relating
to a mystical revelation during the vigil. The first part bears the
subtitle Mo"-thi®’-the-do™-ts’a-ge, He-Who-Becomes-Aged-While-yet-
Traveling (a Pelican) (fig. 4); the second part is called Ho®’-ga Wa-
gthi™-ts’a-ge, The-Very-Aged-Eagle; the third part is the Mo®’-ce
Wi’-gi-e, The Metal Wi’-gi-e.' The third wi’-gi-e indicates a foreign
jnfluence, the substitution of steel needles or awls as scarifiers in
place of the wing-bones of the pelican and eagle.

Wi’-Gi-E OF THE CHIEF’s VIGIL

PART I. VISION OF THE AGED PELICAN
(Osage version, p. 310; literal translation, p. 470)

1. Verily, at that time and place, it has been said, in this house,

2. The Wa-zha’-zhe, a people who possess seven fireplaces, were
gathered together.

. One of the Wa-zha’-zhe (of the Po®’-ka gens)

. Fell into deep meditation (upon his future course).

He CO

LA FLESCHE]

5.
6.
de

14.
15.

16.
Ate

18.

nO:

TRIBAL RITES—-FREE TRANSLATION 85

Verily, at the end of the lodge he sat,

Where he fell prostrate and lay with head bowed low.

Verily, at that time and place, it has been said in this house,

He took that which was made sacred by the people (the soil of

the earth)

And put it upon his face (the forehead).
Then, in the early dawn,

the land).

. Verily, he arrived at

the borders of the
village, where he
sat to rest,

While the god of day
(the sun) reached
mid-heaven.

As the darkness of
the evening came
upon him,

Verily, in the midst
of an open prairie,
where trees grow
not,

He inclined his head
toward his right
side,

Sat to rest upon the
earth, with his
body bent low,

And Wa-ko®’-da
made him close his
eyes in sleep.

. Night passed while

he yet sat.

. He woke and saw the

. He cried without ceasing as he moved
2. And walked away forthwith (toward the unfrequented parts of

Fic. 4.—Do’-dse-to»-ga (Pelican). Life symbol of the Chief of
the Hov’-ga great tribal division. In the ritual the pelican is
called ‘‘ He-who-becomes-aged-while-yet-traveling,” a title
which refers to its symbol of great age. The office of chief is
hereditary, and must be kept within the Wa’-tse-tsi (Star)
gens of the Wa-zha/-zhe subdivision of the great Hon’-ga tribal
division.

signs of the approach of the God of Day.
Then he took that which was made sacred by the people
And put it upon his face.

At break of day

. He cried without ceasing as he wandered away.

. Then, as he paused and stood to rest,

. The God of Day reached mid-heaven.

. The darkness of evening came upon the man,

. Yet he ceased not his cry as he wandered.

. In the midst of the open prairie, where trees grow not,

THE OSAGE TRIBE [BTH. ANN. 36

. As he sat upon the earth to rest he thought: This spot, also, may

be Wa-ko"’-da’s abode.

2. Then he inclined his head toward his right side,

. Bent his body low,

. And Wa-ko"’-da made him close his eyes in sleep.

. Verily, at that time and place, it has been said, in this house,

. He awoke and thought: The light of the God of Day is spreading

Over me.

. Then he took that which was made sacred by the people,

. Put it upon his face,

. And in the early dawn

. He cried without ceasing as he moved,

. Even as he went forthwith to wander.

. As he sat down upon the earth to rest the God of Day reached

mid-heaven.

. The darkness of evening came upon the man,

. Yet he ceased not his cry as he wandered.

. In the midst of the open prairie, where trees grow not,

. As he sat down upon the ground he thought: This spot may, also,

be Wa-ko®’-da’s abode.

. Then he inclined his head toward his right side,

. Bent his body low to rest,

. And Wa-ko"’-da made him close his eyes in sleep.

. He awoke while yet he sat and thought:

. Even now the light of the God of Day is spreading over me.

: He raised his head and arose,

. Took that which was made sacred by the people,

. Put it upon his face.

. Then, in the early dawn,

. He cried without ceasing as he wandered.

. He sat down upon the earth to rest.

. The God of Day reached mid-heaven.

. The darkness of evening came upon the man,

. Verily, in the midst of the open prairie, where trees grow not,
. And he thought: In this spot, also,

. Wa-ko®’-da must make his abode, and he sat upon the earth to

rest.

. Verily, at that time and place, it has been said, in this house,

. He inclined his head toward his right side,

. Bent his body low for rest,

. And Wa-ko"’-da made him close his eyes in sleep.

. Verily, at that time and place, it has been said, in this house,

. He arose as day approached, took that which was made sacred

by the people,

9. Put it upon his face.

LA FLESCHE] TRIBAL RITES—-FREE TRANSLATION 87

. Then, in the early dawn,

. He cried without ceasing as he wandered.

. Verily, at that time and place, it has been said, in this house,
. While he yet cried and wandered,

74. The God of Day reached mid-heaven.

5. In the evening of the sixth day (of his vigil)

. He approached the head of a stream.

. Close to its banks he stood and thought:

. Here, in this spot, also, Wa-ko®’-da must make his abode.

. Here, in this very spot, I shall rest and sleep.

. Verily, at that time and place, it has been said, in this house,
. Wa-ko"’-da made him close his eyes in sleep.

. He awoke, saw that night had passed, and he thought: The

light of the God of Day is spreading over me.

. Verily, at that time and place, it has been said, in this house,

. He raised his head and arose,

. Took that which was made sacred by the people,

. Put it upon his face.

. Then, in the early dawn,

. He cried without ceasing as he wandered.

. He came to the head of a stream

. And stood close to it. ,

. Verily, at that time and place, it has been said, in this house,

. There sat the Pelican, He-who-becomes-aged-while-yet-traveling.
. The man stood near to him and spake, saying:

. O, grandfather,

. The little ones have nothing of which to make their bodies!

. In quick response, the Pelican said: O, little one,

. You have said the little ones have nothing of which to make

their bodies.

. The little ones shall make of me their bodies.

. When the little ones make of me their bodies,

. They shall always live to see old age.

. Behold, the skin of my feet,

. Which I have made to be the means to reach old age.

. They (the little ones), also, shall always live to see old age by

its Means.

. Behold, the muscles of my jaws,
. Which I have made to be the means by which to reach old age.
. When the little ones, also, make of them the means by which to

reach old age,

. They shall always live to see old age.

. Behold, the inner muscles of my thighs,

. Which I have made to be the means by which to reach old age.
. When the little ones make of them the means by which to

reach old age,

88

111.

112.
113.
114.

115.
116.
tilde
118.

119.

120.
121.
122.
123.
124.
125.
126.
127.
128.
129.
130.

131.
132.
133.
134.
135.
136.
137.
138.

139.

140.
141.

he

Ww)

THE OSAGE TRIBE (PTH, ANN. 36

They shall always live to see, in the muscles of their thighs, the
signs of old age.

Behold, the muscles of my breast, gathered in folds by age,

Which I have made to be the means by which to reach old age.

When the little ones, also, make of them the means by which
to reach old age,

They shall always live to see old age.

Behold, the flaccid muscles of my arms,

Which I have made to be the means to reach old age.

When the little ones, also, make of them the means to reach
old age,

They shall always live to see, in the muscles of their arms, the
signs of old age.

Verily, at that time and place, it has been said, in this house,

He said: Behold, my wings.

They, also,

Are not without meaning.

I offer them for use as awls.

When the little ones make use of them as awls,

They shall always have awls that are sharp, indeed.

When they make use of them as awls,

The little ones shall always live to see old age.

Even though they pass away to the realm of spirits,

They shall, by the use of the awls (as scarifiers), bring them-
selves back to consciousness.

Behold, the stooping of my shoulders,

That I have made to be the means by which to reach old age.

When they, also, make it the means by which to reach old age,

They shall always live to see old age.

Behold, the muscles of my throat,

Which I have made to be the means to reach old age.

When they make of them the means by which to reach old age,

They shall always live to see, in the flaccid muscles of their
throats, the sign of old age.

Behold, the locks on the crown of my head that have grown
scant with age.

When they make of them the means by which to reach old age,

They shall always live to see, in their thinned locks, the sign of
old age.

PART Il. HON’-GA-WA-GTHI™-TS A-GE (AGED EAGLE)
(Osage version, p. 314; literal translation, p. 473)
Verily, at that time and place, it has been said, in this house,
He (the Chief), with the close of the words (of the pelican), arose
to his feet

LA FLESCHE] TRIBAL RITES—-FREE TRANSLATION 89

“1m Or CO

. And thought as he stood: I will now go to my home,

. It being the seventh day (of his vigil).

. He approached a small stream as he moved homeward.
. As he drew near to it

He came face to face with Ho®’-ga-Wa-gthi"-ts’a-ge (The Very
Aged Eagle).

. He stood close to him and spake, saying:

. O, my grandfather,

. The little ones have nothing of which to make their bodies.

. Verily, at that time and place, it has been said, in this house,

. The Aged Eagle made reply: The little ones shall make of me

their bodies.

. When the little ones make of me their bodies,

. They shall always live to see old age.

. Behold, the skin of my feet,

. That I have made to be the means to reach old age.

. When the little ones, also, make of it the means to reach old age,
. They shall always live to see old age.

. Behold, the wrinkles upon my ankles,

. Which I have made to be the means to reach old age.

. When they, also, make of them the means to reach old age,

. They shall always live to see, upon their ankles, the signs of old

age.

. Behold, the inner muscles of my thighs,

. Which I have made to be the means to reach old age.

. When they make of them the means to reach old age,

26. They shall always live to see, in the inner muscles of their thighs,

the signs of old age.

’. Behold, the muscles of my breast, gathered in folds,

. Which I have made to be the means to reach old age.

. When they, also, make of them the means to reach old age,

. They shall always live to see, in the folds of the muscles of their

breasts, the signs of old age.

. Behold, the flaccid muscles of my arms,

. Which I have made to be the means to reach old age.

. When they, also, make of them the means to reach old age,

. They shall always live to see old age.

. Verily, at that time and place, it has been said, in this house,
. He said: Behold, my wings!

. The little ones shall make awls (of the bones) of my wings.

. When they take to making awls of my wings,

. They shall have awls that will be sharp, indeed.

. Even if any of the little ones pass into the realm of spirits,

. They shall, by the use of the awls (as scarifiers), bring them-

selves back to consciousness.

90

42.
43.
44.
45.
46.
47.
48.
49.
50.
51.

52.

53.
54.
55.
56.

~anNtourwhnd re

THE OSAGE TRIBE (BTH. ANN. 36

When they use the awls to bring the little ones back to life,

They shall always live to see old age.

Behold, the stooping of my shoulders,

That I have made to be the means to reach old age.

When they, also, make of it the means to reach old age,

They shall always live to see old age.

Behold, the muscles of my throat,

Which I have made to be the means to reach old age.

When the little ones make of them the means to reach old age,

They shall always live to see, in the flaccid muscles of their
throats, the signs of old age.

Behold, the locks on the crown of my head that are thinned with
age.

These locks, also,

I have made to be the means to reach old age.

When they, also, make of them the means to reach old age,

They shall always live to see, in their scant locks, the sign of old
age.

PART III. MON’-GE (METAL) WI’-GI-E

(Osage version, p. 315; literal translation, p. 475)

. Verily, at that time and place, it has been said, in this house,

. On the seventh day (of his vigil)

. He (the Chief) came to the borders of the village

. And he paused and stood.

. There, upon the ground, lay a piece of metal.

. Close to it he stood and spake, saying:

. O, grandfather,

. The little ones have nothing of which to make their bodies, O,

grandfather.

. The metal spake, in quick response: O, little one,
. You say the little ones have nothing of which to make their

bodies.

. They shall make of me their bodies.

. I am difficult to overcome by death.

. When the little ones make of me their bodies,

. They shall be as I, difficult to overcome by death.

. Verily, at that time and place, it has been said, in this house,
. He also said: The little ones shall make awls of me.

. When the little ones take to making bone awls of me,

. They shall have awls that will be sharp, indeed.

. When the little ones make of me their bodies,

. When they take to making awls of me,

. And should any of them pass, even to the realm of spirits,

. They shall, by the use of the awls (as scarifiers), bring them-

selves back to consciousness.

LA FLESCHE] TRIBAL RITES—-FREE TRANSLATION 91

23. When, by this means, they bring themselves back to life,

24. They shall always live to see old age.

25. When the little ones make of me their bodies,

26. They shall always be free from all causes of death.

27. When the little ones make of me their bodies,

28. They shall know that there is no god whose skin is as hard as
mine.

29. I am the only god whose skin is hard.

30. When the little ones make of me their bodies,

31. Their skins shall become as hard as mine.

32. The four great divisions of the days (stages of life)

33. They shall always successfully reach.

34. The day that is free from anger and violence,

35. I, as a person, can bring to your presence.

36. The little ones shall, as a people, dwell in the days that have no
anger as they travel the path of life.

WaA-THE’-THE, OR CEREMONY OF SENDING
?

At the close of the recitation of the ‘“‘Wi’-gi-e of the Vigil” the
Xo’-ka takes up the ceremonial act next in order, called Wa-the’-the
(The Sending)—i. e., the sending to the various gentes of the two
great tribal divisions the life symbols belonging to each. The candi-
date, in his preparations for initiation, is required to collect such of
the life symbols of the various gentes as are of a tangible character.
At the beginning of the Wa-the’-the ceremony these symbolic
articles are brought by the Sho’-ka and placed in a pile before the
Xo’-ka. While these symbolic articles are not actually sent to
each gens, yet they must be present. The symbols that are of an
intangible nature and therefore not collectible, such as the earth,
sun, moon, stars, sky, night, and day, are borne in mind by the
Xo’-ka and are counted by him as being actually present. Before
the Wa-the’-the ceremony begins the heads of the gentes having
symbols that are collectible ask of the Sho’-ka if the symbolic articles
are actually present. When all the gentes are satisfied that such is
the case, the Xo’-ka begins the ceremony. He sends to each of the
gentes the fees collected and offered by the candidate for his initia-
tion. Ceremonial etiquette requires the Xo’-ka to begin the “‘send-
ing’’ with the gens sitting nearest to him but belonging to the divi-
sion opposite to his own, then to the gens nearest to him belonging
to his own division, after which the distribution proceeds in sending
alternately to the gentes of the two great divisions. (See dia-
gram, p. 83.) When all the fees have been thus distributed the mem-
bers of each gens recite simultaneously the wi’-gi-e which tells of the
meaning of some of its own life symbols.

92 THE OSAGE TRIBE [prH, ANN, 36
SmruLraNnrous RecrraL oF THE W1’-GI-ES OF THE GENTES

This simultaneous recitation by all the gentes is not in unison.
The members of one gens pay no attention to the recitation of those
of another gens. Each person is busy with his own part of the cere-
mony. The result is a confused sound of words, and the sight is
expressive of individual devotion to the task in hand.

THE WA-ZHA’-ZHE SUBDIVISION

THE WaA-ZHA’-ZHE WA-NON GENS

(Osage version, p. 316 literal translation, p. 477

1. Verily, at that time and place, it has been said, in this house,
2. The Wa-zha’-zhe, a people who possess seven fireplaces,
Spake to the Wa-zha’-zhe Wa-no® (gens),

Fig. 5.—Ke Cis-dse Ga-tse (Turtle with Serrated Tail). A life symbol of the Wa-zha-zhe Wa-no=
(Elder Wa-zha’-zhe) gens, the war gens of the Wa-zha’-zhe subdivision of the Ho»’-ga great tribal
division. The seven willow saplings used by the warriors in recounting their military honors are
made to symbolize an equal number of serrations on the turtle’s tail.

4. Saying: O, grandfather,

5. The little ones have nothing fit for their use as symbols.

6. Verily, at that time and place, it has been said, in this house,

7. The Wa-zha’-zhe Wa-no” replied, saying:

8. Behold the turtle that has a tail with seven serrations (snapping
turtle) (fig. 5).

9. That turtle

10. The little ones shall always use as a symbol.

11. Behold the seven serrations on the tail of the turtle.

12. Those also

13. I have made to be symbols.

14. The o-do®’, spoken of as the seven 0-do®’ (military honors),

15. I have made them to symbolize.

16. Six of the serrations on the tail of the turtle

17. I have also

18. Made to symbolize

LA FLESCHE]

19.
20.
21.
2. He continued: Behold the figures on the back of the turtle.

. They

The o-do"’, spoken of as the six o-do"’.

TRIBAL RITES—-FREE TRANSLATION

93

The o-do™ of every description I have made them to symbolize.
Verily at that time and place, it has been said, in this house,

I have not made them without a purpose.

. The little ones shall use them as a means to

reach old age as they travel the path'[of

life.

. When they use these figures as a means to

reach old age,

. They shall always live to see old age.

When the little make of me their

bodies,
Their skins shall become impenetrable.

ones

. Behold the figures on my breast (the tur-

tle).

. Those figures also

I have made to be a symbol.

. A symbol of the god of the upper regions (the

arch of the sky),

. The gray line that lies across my breast,
. A god of the upper regions (the galaxy),

I, as a person, have verily made to sym-
bolize.

. When the little ones make of me their

bodies,

. They shall enable themselves to live to see

old age.

. When the little ones of the Ho®’-ga and those

of the Tsi’-zhu (divisions)
Make of me their bodies,
shall enable themselves to live to see
old a

oe
ge.

. The four great divisions of the days (stages

of life)

the path of life.

THE WaA-KE/-STSE-DSE GENS

———————————

Fig. 6.—Wa-ke’-stse-dse

(Typha latifolia). Life
symbol of the Wa-ke’stse-
dse (Cat-tail) gens of the
Wa-zha’-zhe subdivision
of the Ho»’-ga great divi-
sion. (From a drawing
by F. C. Walpole.)

2. They shall always successfully reach and enter, as they travel

The Wa-ke’-stse-dse gens is brought to this ceremony to take its

place as a mute representative of an aquatic plant, its gentile symbol—

namely, the Typha latifolia, commonly called cat-tail (fig. 6).

The

presence of this gens is necessary to complete the tableau representing
the water part of the earth, for the reason that the plants which draw

94 THE OSAGE TRIBE [erH. ANN. 36

their nourishment from within the water are regarded as a part of
that element. Although the No®’-ho*-zhi"-ga of this gens remain
silent throughout the ceremony, a fee is sent to its head, and the
members share in the distribution of the supplies furnished by the
candidate. This silent representation by a gens of its gentile symbol
explains the statement that each gens is a we’-ga-xe (we, that with
which; ga-xe, to make)—1. e., that part which is used to make a
whole; in this instance the universe is the whole. This gens takes a
more active part in some of the other tribal rites.

THE Wa-zHA’-ZHE (KA GENS

(Osage version, p. 317; literal translation, p. 479)

. Verily, at that time and place, it has been said, in this house,

. The Wa-zha’-zhe, a people who possess seven fireplaces,

. Spake to the Wa-zha’-zhe Oka (gens),

Saying: O, grandfather,

. The little ones have nothing that is fit for their use as symbols.

. Verily, at that time and place, it has been said, in this house,

. The Wa-zha’-zhe (ka replied, saying: You say the little ones
have nothing that is fit for their use as symbols.

8. I am one who is fit for use as a symbol.

9. Behold the tsiu’-ge (the mussel) that sitteth in the water (pl. 6)
10. Verily, I am the person who has made of the tsiu’-ge his body.
11. When the little ones make of me their bodies,

12. They shall always live to see old age.

13. Behold the wrinkles upon my skin (shell),

14. Which I have made to be the means of reaching old age.

15. When the little ones make of me their bodies,

16. They shall always live to see the signs of old age upon their skins.

17. The seven bends of the river (river of life)

18. I always pass successfully,

19. And in my travels the gods themselves

20. Have not the power to see the trail I make.

21. When the little ones make of me their bodies,

22. No one, not even the gods, shall be able to see the trails they
make.

23. Behold the god of day that sitteth in the heavens.

24. Verily, I am a person who has made of that god his body.

25. Behold, the god of day that sitteth in the heavens.

26. The little ones also shall make of that god their bodies.

27. Then the four great divisions of the days (stages of life)

28. They shall always reach and enter, as they travel the path of life,

29. And they shall always live to see old age as they travel the path
of life.

Ne

“IS Cre

LA FLESCH) ] TRIBAL RITES-—FREE TRANSLATION 95

“Io OH

Ww toe

THe Wa’-TsE-ts1 (StaR PEOPLE) GENS

(Osage version, p. 318; literal translation, p. 480)

. Verily, at that time and place, it has been said, in this house,

. The Wa-zha’-zhe, a people who possess seven fireplaces.

. Spake to one of the Wa-zha’-zhe (gentes),

. The Wa’-tse-tsi (They who came from the stars),

. Saying: O, grandfather,

. We have nothing that is fit for use as a symbol.

. Verily, at that time and place, it has been said, in this house,

. He replied, saying: You say you have nothing that is fit for

use as a symbol.

. IT am a person who is fit for use as a symbol.

. Behold, the female red cedar (pl. 7, a).

. Verily, I am a person who has made of that tree my, body.

. When the little ones make of me their bodies,

. They shall always live to see-old age.

. Behold, the male red cedar.

. The little ones shall always use the male red cedar as a symbol.
. Behold the male red cedar.

. When the little ones use that tree for a symbol,

. They shall always live to see old age.

. Verily, at that time and place, it has been said, in this house,
. He said to them: Behold these waters,

. That we shall make to be companions to the red cedar.

. When the little ones make use of these waters

. The means by which to reach old age,

. They shall always live to see old age.

. Behold the grass that never dies (the sedge).

. When the little ones make of it the means to reach old age,

. They shall always live to see old age.

. I, myself, have made it to be the means to reach old age.

. Behold the bend of my shoulders (refers to the drooping of the

sedge),

. That I have made to be the means to reach old age.

. Behold, the white blossoms on the top of my stalk,

. Which I have made to be the means to reach old age.

. The little ones shall reach old age

. And see their scanty locks turn yellowish with age as have these

blossoms.
Tue TA’ J-ni-KA-sHI-GA (DEER PEOPLE) GENS

(Osage version, p. 319; literal translation, p. 481)

. Verily, at that time and place, it has been said, in this house,
. The Wa-zha’-zhe, a people who possess seven fireplaces,
. Spake to a We-zha’-zhe (a gens of the Wa-zha’-zhe subdivision),

THE OSAGE TRIBE [BTH. ANN. 36

Called Ta-tha’-xi" (the Lungs of the Deer),

Saying: O, grandfather,

We have nothing that is fit to use as a symbol.

The Ta-tha’-xi" hastened to say: O, little ones,

You say you have nothing that is fit to use as a symbol.
I am a person who is fit for use as a symbol.

. There is a little animal (the deer) (pl. 7, 5),

. Of which I have always made my body.

. The little ones shall use that animal as a symbol.

. When they use that little animal as a symbol,

. They shall have a symbol that will satisfy their desires.

. Verily, at that time and place, it has been said, in this house,

. He said to them: Behold the color of my hoofs, that is black in

color.

. [have made that color to be as my charcoal.

. When the little ones also make that color as their charcoal,
. They shall have charcoal that will easily sink into their skin.
. Behold the tip of my nose, that is black in color.

. [have made that color to be as my charcoal.

. When the little ones make that color as their charcoal,

. They shall have charcoal that will easily sink into their skin.
. Behold the color of the tips of my ears, that are black.

. T have made that color to be as my charcoal.

. When the little ones make of that color their bodies,

. They shall have charcoal that will easily sink into their skin.

. All these shall stand as symbols for the little ones.

. Behold the young male deer whose horns are still of a dark gray

hue.

. That animal shall always be a symbol to the little ones.
. They shall have power, even as I have, to evade all dangers.
. When my enemies hurl at me their shafts that fly around me in

forked lines

3. As they pursue and surround me and my companions,
. Yet with the power (of fleetness) I possess I can escape these

dangers.

5. When the little ones make of me their bodies,
. They also shall have power to overcome the dangers that lie in

their life’s pathway.

. The four successive days (stages of life)

. I successfully reach and cause myself to enter.

. When the little ones make of me their bodies,

. The four successive days (stages of life),

. They also shall successfully reach and enter.

. When they make of me the means to reach old age,
3. They shall always live to see old age.

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BUREAU OF AMERICAN ETHNOLOGY THIRTY-SIXTH ANNUAL REPORT PLATE 8

a. TO-SHNON’-GE (OTTER)

A life symbol of the E-no»’ Mis-dse-ton (Bow) gens of the
Wa-zha’-zhe subdivision of the Ho»’-ga great tribal divi-
sion. The otter is one of the animals used to represent
the water part of the earth. (Courtesy of Dr. E. W. Nelson.)

b. ZHA’-BE DO-GA (MALE BEAVER)

A life symbol of the E-no»’ Mis-dse-to» (Bow) gens. This
water animal gave to the people thirteen willow saplings
for the use of the warriors in counting their o-do»’ (military
honors) at the initiatory war ceremonies. (Courtesy of
Dr. E. W. Nelson.)

ec. TSE’-DO-GA (BUFFALO BULL)

The buffalo bull is the life symbol of the Tho’-xe (archaic
name for the bull) gens of the Tsi’-zhu great division. This
animal gave to the people medicines, corn, and squashes.
The Buffalo and the Corn songs belong to this gens. (Cour-
tesy of Dr. E. W. Nelson.)

LA FLESCHB] TRIBAL RITES—FREE TRANSLATION 97

44.
45.
46.
47.
48.
49.
50.
51.
52.

53.
54.
55.
56.
57.
58.

59.

Verily, at that time and place, it has been said, in this house,

He said: Why should they make of this little animal a symbol?

It is for the little ones to use for making the animals to appear.

When they use it for making the animals appear,

The animals shall not fail to appear.

Under the branches of the white oak,

Where the earth is trodden soft by many hoofs,

I have made a playground for the little animals (the deer).

When the little ones use this playground to make the animals
appear,

The animals shall not fail to appear.

Verily, at that time and place, it has been said, in this house,

He continued: Under the branches of the red oak,

Where the earth is trodden soft by many hoofs,

I have made a playground for the little animals.

When the little ones use this playground to make the animals
appear,

There, under the branches of the red oak, the animals shall not
fail to appear.

. Under the branches of the long-acorn tree,

. Where the earth is trodden soft by many hoofs,

. [have made a playground for the little animals.

. When the little ones use this playground to make the animals

appear,

. There, under the branches of the long-acorn tree, the animals

shall not fail to appear.

. Under the branches of the gray-acorn tree,
. Where the earth is trodden soft by many hoofs,
. [have made a playground for the little animals.

. When the little ones use the playground to make the animals

appear,

. There, under the branches of the gray-acorn tree, the animals

shall not fail to appear.

. Under the branches of the twisted oak,

. Where the earth is trodden soft by many hoofs,

. I have made a playground for the little animals.

. There, under the branches of the twisted oak the animals shall

not fail to appear.

. Under the branches of the dark-acorn tree,

. Where the earth is trodden soft by many hoofs,
. I have made a playground for the little animals.
. When the dark-acorn tree is

. Approached by the little ones when hunting,

. There the animals shall not fail to appear.

2786—21 Lf

THE OSAGE TRIBE [BTH. ANN. 36

. Under the branches of the low stunted oaks,

. Where the earth is trodden soft by many hoofs,

. L have made a playground for the little animals.

3. When the low stunted oaks

. Are approached by the little ones,

. There the animals shall not fail to appear.

. These (the playgrounds)

. [have not made without a purpose.

. I have made them to be ho’-e-ga (places in which the little

animals are ensnared).

. When the little ones also make ho’-e-ga of the playgrounds,
. The animals shall not fail to appear.

. Verily, at that time and place, it has been said, in this house,
. He said to them: Behold, this bunch of grass,

. Which is also not without a purpose.

. When the little ones approach the grasses of the earth,
. The animals shall not fail to appear.

. Even before the beginning of the day

. The animals shall not fail to appear,

. And in the evening of the day

. The animals shall not fail to appear.

. When the little ones make of me their bodies,

. Those of the Ho®’-ga,

. And those of the Tsi’-zhu,

. The animals shall not fail to appear.

THE E-NoN’ MIN-pse-ToN (OWNERS OF THE Bow) GENS
(Osage version, p. 322; literal translation, p. 484)

. Verily, at that time and place, it has been said, in this house, ~
. The Wa-zha’-zhe, a people who possess seven fireplaces,
. Spake to the E-no*’ Mi*-dse To? (the Bow gens of the Wa-zha’-zhe

subdivision) (fig. 7),

. Saying: O, Wa-zha’-zhe,

. We have nothing that is fit for use as a symbol.

. Verily, at that time and place, it has been said, in this house,

. The E-no®’-Mi"-dse To" replied: You say you have nothing that

is fit for use as a symbol.

. I am a person who is fitted for use as a symbol.
. Verily, in the midst of the rushing waters (in the midst of the

shallow rapids)

. Abides my being.

. Verily, I am a person who has made of the waters his body.
. Behold the right side of the river.

. Of it I have made the right side of my body.

LA FLESCHB] TRIBAL RITES—-FREE TRANSLATION 99

. When the little ones make of me their bodies

. And use the right side of the river

. To make their bodies,

. The right side of their bodies shall be free from all causes of death.
. Behold the left side of the river.

. Of it I have made the left side of my body.

. When the little ones also make of that the left side of their bodies,
. That side of their bodies shall always be free from all causes of

death.

. Behold the channel of the river.

. Of it I have made the hollow of my body.

. When the little ones make of me their bodies,

. The hollow of their bodies shall always be free from all causes of

death.

Fig. 7.—Mi»’-dse (Bow). Life symbol of the E-no»’ Mis-dse To» (Sole Owners of the Bow) gens of the
Wa-zha’-zhe subdivision of the Ho»’-ga great division. This gens has the office of making a bow and
two arrows for use at the initiatory ceremony. The three symbolize night and day, and also long life.
The back of the bow is painted black and the front red; one arrow is painted red and the other black.

. There is also an animal of which I have made my body.
. It is the redfish

. Of which I have made my body,

. That I might be free from all causes of death.

. When the little ones make of the redfish their bodies,

. They shall always live to see old age.

. Behold the blackfish.

. Of it I have made my body.

. When the little ones make of it their bodies,
. They shall always live to see old age.

. Verily, at that time and place, it has been said, in this house,
. He said to the people: Behold the otter (pl. 8, a).

. Of it also I have made my body.

. When the little ones make of the otter their bodies,

. They shall always live to see old age.

. When the people of the Tsi’-zhu

. And of the Ho®’-ga

. Make of the otter their bodies,

. They shall always be free from all causes of death.

THE OSAGE TRIBE (PTH. ANN. 36

. Behold the male beaver (pl. 8, ).

. Of it also I, as a person, have, verily, made my body.

. When the little ones make of the beaver their bodies,

. They shall always live to see old age.

. Seven willow saplings

. The beaver brought to the right side of his house,

. Dragging them with his teeth to his house, laying them down in

a pile.

. Then he spake, saying: These saplings

. [have made to represent certain things,

. The things spoken of as o-do"’ (military honors).

. Verily, I, as a person, have made them to represent the o-do"’.

. Against the current of the river the beaver went forth,

. Rippling the surface of the water as he made his way,

. Saying as he did so: Behold the parting of the waters in forked

lines as I push forth.

. The ripples of the waters I have made the means to reach old age.
. When the little ones make of me their bodies
. The gods shall always make way for them as do these waters

for me.

. He struck the surface of the water with his tail, making a cracking

noise, as he pushed forth,

. And he said: These strokes

. I make not without a purpose.

. Toward the setting of the sun are our enemies.
. In striking the waters I strike our enemies.

. The beaver went again against the current and came to the sec-

ond bend of the river,

. Where stood a sapling of the never-dying willow.

. He cut down the sapling and dragged it to his house,

. Then he spake, saying: When the little ones use this for counting,
. They shall always count their o-do®’ with accuracy.

. Verily, at that time and place, it has been said, in this house,
. The beaver went again against the current and came to a third

bend of the river,

. Where stood a sapling of the never-dying willow.

. He cut down the sapling and dragged it to his house,

. Then he spake, saying: When the little ones use this for counting,
. They shall always count their o-do®’ with accuracy.

8. The beaver went again against the current and came to the

fourth bend of the river,

. Where stood a sapling of the never-dying willow.

LA FLESCHE] TRIBAL RITES—FREE TRANSLATION 101

80. He cut down the sapling and dragged it to his house,
81. Then he spake, saying: When the little ones use this for counting,
82. They shall always count their o-do®’ with accuracy.

83. The beaver went again against the current and came to the fifth
bend of the river,

84. Where stood a sapling of the never-dying willow.

85. He cut down the sapling and dragged it to his house,

86. Then he spake, saying: When the little ones use this for counting,

87. They shall always count their o-do®’ with accuracy.

88. The beaver went again against the current and came to the sixth
bend of the river,

89. Where stood a sapling of the never-dying willow.

90. He cut down the sapling and dragged it to his house,

91. Then he spake, saying: When the little ones use this for counting,

92. They shall always count their o-do®’ with accuracy.

93. The beaver went again against the current and came to the
seventh bend of the river,

94. Where stood a sapling of the never-dying willow.

95. He cut down the sapling and dragged it to his house,

96. Then he spake, saying: This also the little ones shall use.

97. When the little ones use this for counting,

98. They shall always count their 0-do®’ with accuracy.

In bringing this wi’-gi-e to a close, Wa-xthi’-zhi remarked that he
omitted the section relating to the six willow saplings for counting
o-do®’, it being the practice of the No®’-ho*-zhi®-ga to omit it when
giving this ritual. It seems that where a practice of this kind is
established it is not necessary to ask the customary permission to make
such omission. The candidate or his relatives may, however, insist
upon the reciting of the wi’-gi-es without any omissions, although
the lines may be merely tiresome repetitions. Wa-xthi’-zhi remarked,
further, that to recite the section relating to the six willow saplings
would be a repetition of the first six lines, word for word, of the
section relating to the seven willow saplings. Wa-tse’-mo-i", of the
Black Bear gens, gave the willow sapling wi’-gi-e in full. It is
included in the description of the No®’-zhit-zho" degree of the war
rite, to appear in a later volume.

THE GaA-TsIU’ GENS

According to Wa-xthi’-zhi, this gens has no gentile symbol of its
own: nevertheless it is given a place in this ceremony as a we’-ga-xe
and counted as the seventh gens of the Wa-zha’-zhe subdivision,

102 THE OSAGE TRIBE [pTH. ANN. 36

because of its office of Sho’-ka. It is the Sho’-ka of both the Ta’
I-ni-ka-shi-ga (Deer people) and the Ho’ I-ni-ka-shi-ga (Fish people)
gentes. Wa-xthi’-zhi hesitated to give the meaning of the name
Ga-tsiu’, but suggested that possibly it means Ke-ga’-tsiu, or Ke’-¢i®-
dse-ga-tsiu, Turtle with a serrated tail. (See line 8, wi’-gi-e of the
Wa-zha’-zhe Wa-no®, p. 92.)

THE HON’-Ga U-ra-NoN-pst GENS
(Osage version, p. 324; literal translation, p. 487)

Verily, at that time and place, it has been said, in this house,

They (the people) spake to the Ho®’-ga U-ta-no-dsi,

Saying: O, grandfather,

We have nothing that is fit to use as a symbol.

The Ho*’-ga U-ta-no"-dsi replied: O, little ones,

6. You say you have nothing fit to use

as a symbol.

7. I am one who is fitted for use as a

symbol.

8. Verily, at that time and place, it has

been said, in this house,

. He set up a house,

10. And then he said: I have not set up
this house without a purpose.

11. [have set it up so that within it the
necks of living creatures shall be
broken.

12. I have not set up this house without

Fia. 8.—Tse’-xo-be (Spider). Conventional

design of the spider, one of the life sym- a purpose. }
peels the oe Ute oe et eoltad 13. I have made it to represent and to
the eka both randa at's woman to bea symbol of the tse’-xo-be (the
whom is accorded the honor. spider) (fig. 8).

14. Verily, this house, like a snare, draws to itself

15. All living creatures, whosoever they may be.

16. Into it they shall throw themselves and become ensnared.

17. When the little ones use its power to make the animals appear,

18. Even before the break of day

19. The animals shall not fail to appear;

20. And in the evening of the day

21. The animals shall not fail to appear.

apwnre

©

22. The oldest of all animals (the buffalo bull),

23. That lies upon the earth,

24. The little ones shall use its power to make the animals appear.
25. With the life blood of that animal,

26. Even before the break of day,

LA FLESCHE] TRIBAL RITES—FREE TRANSLATION 103

27.
28.
29.

30.
31.

32.
33.
34.
35.
. Even though the little ones pass into the realm of spirits,

. They shall, by the use of my fangs, bring themselves back to life

They shall always renew their own life blood.
And in the evening of the day
The little ones shall renew their life blood with that of this animal.

Verily, at that time and place, it has been said, in this house,

He spake again, saying: These are the things that shall stand as
symbols for the little ones:

The short snake (the spreading adder)

Shall always be a symbol to the little ones.

Then above the bunches of tall grass

The short snake lifted his head and spake, saying:

and consciousness.

. When the little ones make of me their bodies,
. The four successive days,
. They shall always successfully reach and enter.

. The Ho®’-ga U-ta-no®-dsi continued, saying: The little ones shall

use for a symbol

. The long snake dotted with yellow spots (the bull snake).

. The little ones shall always use this snake for a symbol.

. Then above the bunches of tall grass

. The long snake with yellow spots lifted his head.

. This snake also

. The little ones shall always use as a symbol.

. Then spake the snake, saying: Even though the little ones pass

into the realm of spirits,

. They shall by the use of my strength recover consciousness.
. The four successive days,
. They shall always successfully reach and enter.

. The Ho®’-ga U-ta-no®-dsi continued, saying: The little ones shall

use for a symbol

. The black snake.

. The little ones shall always use it as a symbol.

. Then above the bunches of tall grass

. The black snake lifted his head.

. This snake also spake, saying:

. Even though the little ones pass into the realm of spirits,

. They shall by my aid bring themselves back to consciousness.
. The four successive days

. They shall always successfully reach and enter.

104

IH PWD

THE OSAGE TRIBE [BrH, ANN. 86

. The Ho®/-ga U-ta-no®-dsi continued, saying: The little ones shall

use as a symbol

. The great snake (the rattlesnake).

. From amidst the bunches of tall grass

. The snake caused itself to be heard by making a buzzing sound.
. That snake also spake, saying:

. Even though the little ones pass into the realm of spirits,

. They shall, by clinging to me and using my strength, recover

consciousness.

. The great snake,

. Making a sound like the blowing of the wind,
. Close to the feet (of the sick),

. He repeatedly sounded his rattle as he stood.
. Close to the head (of the sick)

. He repeatedly sounded his rattle.

. Toward the east winds

. He repeatedly sounded his rattle.

. Toward the west winds

. He repeatedly sounded his rattle

. Toward the winds from the cedars (the north)
. He repeatedly sounded his rattle.

. Then spake, saying: Even though the little ones pass into the

realm of spirits,

. They shall always with my aid bring themselves back to con-

sciousness.

. When the little ones make of me their bodies,
. The four great divisions of the days

. They shall reach successfully,

. And then into the days of peace and beauty

. They shall always make their entrance.

THE HON’-GA SUBDIVISION

HoN’-ca A-niu-ToN GENs

(Osage version ,p. 326; literal translation ,p. 490 )

. Verily, at that time and place, it has been said, in this house,

. The Ho®’-ga, a people who possess seven fireplaces,

. Spake to the Ho®’-ga A-hiu-to™ (the Winged Ho®’-ga),

. Saying: O, grandfather,

. The little ones have nothing that is fit to use as a symbol.

. Verily, at that time and place, it has been said, in this house,

. The Ho®’-ga A-hiu-to" replied, saying: You say the little ones

have nothing that is fit to use as a symbol.

. | am one who is fitted for use as a symbol.
. Of the bird that is without stain (evil disposition, the golden

eagle) (pl. 9, a)

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BUREAU OF AMERICAN ETHNOLOGY THIRTY-SIXTH ANNUAL REPORT PLATE 10

a. WA-CA’-BE (BLACK BEAR)

In the Ki’-no» ceremony of the Chief’s ritual the white-throated black bear becomes em- |
blematic of the sun, the great symbol of life. (Courtesy of Dr. C. Hart Merriam.)

b. WA-CA'-BE (BLACK BEAR)

Life symbol of the Wa-¢a‘-be-ton (Black Bear) gens of the Hon’-ga subdivision of the Hon'-ga
great tribal division. This animal symbolizes fire and charcoal. (Courtesy of Dr. C. Hart
Merriam

LA FLESCHD] TRIBAL RITES—FREE TRANSLATION 105

10.
11.

SIO OV

© Oo

I, as a person, have, verily, made my body.
I am continually watched over by all the gods as one worthy of
their notice.

12. When the little ones make of me their bodies,
13. They too shall be watched over by all the gods as worthy of their

notice.

. Lam fitted for the use of the little ones as a means to reach old age.
. Behold the skin of my feet.

. I have made it to be the means to reach old age.

. When the little ones make of it the means to reach old age,

. They shall always live to see old age.

. Behold the skin of my feet where they are dark in color.

. I have made these dark parts of my feet to be as my charcoal.
. When the little ones make them to be as their charcoal,

. They shall have charcoal that will easily sink into their skin.

. Behold the tip of my beak is black in color.

. My black beak I have made to be as my charcoal.

. When the little ones make of me their bodies,

6. They shall have charcoal that will easily sink into their skins.

'. Behold the parts of my body that are black.
. I have made the parts of my body that are black to be as my

charcoal.

. When the little ones make of me their bodies,
. They shall have charcoal that will easily sink into their bodies.

. Behold the tip of my tail, that is dark in color.

. I have made the black tip of my tail to be as my charcoal.

. When the little ones make of me their bodies,

. They shall have charcoal that will easily sink into their skin.

THE Wa-¢A’-BE-TON (BLACK BEAR) GENS

(Osage version, p. 327; literal translation, p. 491)

. Verily, at that time and place, it has been said, in this house,
. The Ho®’-ga, a people who possess seven fireplaces,
. Spake to the Wa-¢a’-be-to®, the gens whose symbol is the Black

Bear (pl. 10, 5),

. Saying: O, grandfather,

. The little ones have nothing of which to make their bodies.

. The Wa-ca’-be-to" made quick response: O, little ones,

. You say the little ones have nothing of which to make their

bodies.

. Let the little ones make of me their bodies.
. Let them also make of me their charcoal.

106

10.
TELE

12.
13.
14.

15.

16.
Wife
18.
19.

20.
21.

22.
23.

24.
25.
26.
27.
28.
29.

30.
31.

32.

33.
34.
35.
36.

37.
38.
39.
40.

THE OSAGE TRIBE [BTH, ANN. 36

Behold the skin of my feet, that is dark in color.
T have made my feet to be as my charcoal.

Behold the tip of my nose, that is dark in color.

I have made the tip of my nose to be as my charcoal.

When the little ones make the tip of my nose to be as their
charcoal,

They shall always have charcoal that will easily sink into their
skin as they travel the path of life.

Behold my body that in all its parts is black in color.

I have made my body to be as my charcoal.

When the little ones also make my body to be as their charcoal,

They shall always have charcoal that will easily sink into their
skin as they travel the path of life.

Verily, at that time and place, it has been said, in this house,

The people spake again to the Wa-ca/-be-to", saying: O, grand-
father,

The little ones have nothing of which to make their bodies.

The Wa-¢a’-be-to" replied: The little ones shall make of me their
bodies.

Of the male puma that lies upon the earth,

I, as a person, have, verily, made my body.

Of the god of day that sitteth in the heavens,

I, as a person, have, verily, made my body.

Verily, at that time and place, it has been said, in this house,

He continued (speaking as the puma): Behold the soles of my
feet, that are black in color.

I have made the skin of the soles of my feet to be as my charcoal.

When the little ones also make of the skin of the soles of my feet
to be as their charcoal,

They shall always have charcoal that will easily sine into their
skin as they travel the path of life.

Behold the tip of my nose, that is black in color.

I have made the tip of my nose to be as my charcoal.

When the little ones make of me their bodies,

They shall always have charcoal that will easily sink into their
skin.

Behold the tips of my ears that are black in color.

I have made the tips of my ears to be as my charcoal.

When the little ones make of me their bodies,

They shall always have charcoal that will easily sink into their
skin.

LA FLESCHE] TRIBAL RITES—FREE TRANSLATION 107

41.
42.
43.
44,

45.
46.

47.
48.
49.
50.

me wD Re

Behold the tip of my tail that is black in color.

I have made the tip of my tail to be as my charcoal.

When the little ones make of me their bodies,

They shall always have charcoal that will easily sink into their
skin as they travel the path of life.

Verily, at that time and place, it has been said, in this house,

The people spake to the great white swan (a subgens of the
Wa-ca’-be-to®),

Saying: O, grandfather,

The little ones have nothing of which to make their bodies.

Verily, at that time and place, it has been said, in this house,

The great white swan replied: Behold the skin of my feet that
is dark in color.

. I have made the dark skin of my feet to be as my charcoal.
2. When the little ones make the dark skin of my feet to be as their

charcoal,

. They shall always have charcoal that will easily sink into their

skin as they travel the path of life.

. Behold the tip of my beak that is dark in color.

. I have made the dark tip of my beak to be as my charcoal.

. When the little ones make of me their bodies,

. They shall always have charcoal that will easily smk into their

skin as they travel the path of life.

. Thus shall it be with the little ones when they make of me their

bodies.

. Even within half of a day

. IT reach, when making my flight, the farther side of the great lake,
. Where I sit upon its waves swinging up and down.

. When the little ones make of me their bodies,

. Their arms, like my wings, I shall cause to become strong as

they travel the path of life.

. When all animals are gathered together for a test of endurance,

. They become breathless sooner than I on my life’s journey.

. When the little ones make of me their bodies,

. Verily, none of the living creatures shall surpass them ;

. In power of strength and endurance as they travel the path of life.

THE IN-crHoN’-ca (PumMA) GENS

(Osage version, p. 329; literal translation, p. 493)

. Verily, at that time and place, it has been said, in this house,
. The Ho®’-ga, a people who possess seven fireplaces,

. Spake to the one who had made of the Puma his body,

. Saying: O, grandfather,

THE OSAGE TRIBE [BTH. ANN. 36

. We have nothing that is fit to use as a symbol.

. The Puma quickly replied: O, little ones,

. You say you have nothing that is fit to use as a symbol.

. [ am one who is fitted for use as a symbol.

. Behold the male puma, that lieth upon the earth.

. Verily, I am a person who has made of the male puma his body

(pl. 11, a).

. The knowledge of my courage has spread over the land.

. Behold the god of day, that sitteth in the heavens.

. Verily, I am a person who sitteth close to the god of day.

. When the little ones make of me their bodies,

. They shall always be free from all causes of death as they travel

the path of life.

. Behold the great red boulder, that sitteth upon the earth.
. Verily, I am a person who draws to himself the power of the great

boulder.

. Behold the great red boulder, that sitteth upon the earth.

. Even the great gods themselves

. Stumble over me as I sit immovable as the great red boulder.

. When the little ones make of me their bodies,

. Even the great gods shall stumble over them and fall.

. Even the great gods themselves

. As they move over the earth pass around me as I sit immovable

as the great red boulder.

. When the little ones make of me their bodies,
. Even the great gods themselves shall pass around them in forked

lines as they travel the path of life.

. Even the great gods themselves

. Fear to stare me in the face with insolence.

. When the little ones make of me their bodies,

. Even the gods themselves

. Shall fear to stare them in the face, as they travel the path of life.

. Verily, at that time and place, it has been said, in this house,
. He said to them: Behold the Black Bear, that is without a blem-

ish, that lieth upon the earth.

. Verily, I am a person who has made of the Black Bear his body.
. Behold the god of night, that sitteth in the heavens.
. Verily, I am a person who maketh the Black Bear to draw from

the god of night its power.

. Behold the great black boulder, that sitteth upon the earth.

. Verily, I am a person who sitteth close to the great black boulder.
. Behold the great black boulder, that sitteth upon the earth.

. When the little ones make of the great black boulder their bodies,
. Even the great gods themselves

BUREAU OF AMERICAN ETHNOLOGY THIRTY-SIXTH ANNUAL REPORT PLATE 11

a. \N-GTHON’-GA (PUMA)

\ life symbol of the I»-gtho»’-ga (Puma) gens of the Hon’-ga great tribal division. This
animal is closely associated with the sun, the great life symbol, and the relentless fire of
which the charcoal is emblematic. (Courtesy of Dr. N. Hollister.)

b. O’-PXON (ELK)

The elk is the life symbol of the O’-pxo» (Elk) gens of the Hon’-ga subdivision of the great Hon’-ga tribal
division. The elk symbolizes the entire earth and was instrumental in making it a suitable abode. He
it was who eaused the waters to recede and the land to appear and become habitable. He made the
erasses to grow so that the animals might thrive and become plentiful for the benefit of man, The elk
figures in the rites pertaining to both peace and war.

BUREAU OF AMERICAN ETHNOLOGY THIRTY-SIXTH ANNUAL REPORT PLATE 12

ec. DO (GLYCINE APIOS) d. HO'-BTHI"’-GU (FALCATA COMOSA)

FOOD PLANTS OF THE OSAGE

The roots of these plants were used as food. Those of c and d were also used ceremonially.
(Courtesy of Dr. Wm. E. Safford.)

LA FLESCHE] TRIBAL RITES—FREE TRANSLATION 109

. Shall stumble over them and fall.
. Even the gods themselves
. As they move over the earth pass around me in forked lines as I

sit immovable as the great black boulder.

. When the little ones make of me their bodies,
. Even the gods themselves
. Shall pass around them in forked lines as they travel the path

of life.

. Verily, at that time and place, it has been said, in this house,
. He said to them: Behold the great white swan.
. Verily, I am a person who has made of the great white swan his

body.

. Behold, the god of night (the Wa’-tse Do-ga, The Male Star, the

morning star).

. Verily, I am a person who has made of the god of night his body.
. Behold, the great white boulder, that sitteth upon the earth.
. Verily, I am a person who has made of the great white boulder

his body.

. When the little ones make of me their bodies,

. Even the gods themselves

. Shall stumble over them and fall.

. Even the gods themselves

. As they move over the earth pass around me as I sit immovable

as the great white boulder.

. When the little ones make of me their bodies,
. Even the gods themselves
. Shall pass around them as they pass around the great white

boulder.

. Verily, at that time and place, it has been said, in this house,

. He said to them: Behold the male elk, that lieth upon the earth.
. Behold, the yellow boulder, that sitteth upon the earth.

. Verily, I am a person who maketh the male elk to draw from the

yellow boulder its power.

. Behold Wa’-tse Mi-ga (the Female Star, the evening star).
. Verily, I am a person who maketh the yellow boulder to draw

from the evening star its power.

. When the little ones make of me their bodies,

. Even the gods themselves

. Shall stumble over them and fall.

. Even the gods themselves

. As they move over the earth pass around me as I sit immovable

as the great yellow boulder.

. When the little ones make of me their bodies,

THE OSAGE TRIBE (PTH. ANN. 36

. Even the gods themselves
. Shall pass around them as they pass around the great yellow

boulder.

. Even the gods themselves

. Fear to set teeth upon me in anger.

. When the little ones make of me their bodies,

. The gods themselves shall fear to set teeth upon them in anger.

. Verily, at that time and place, it has been said, in this house,

. He said to them: Even the gods themselves

. Fear to stare me in the face with insolence.

. When the little ones make of me their bodies,

. Even the gods themselves

. Shall fear to stare them in the face with insolence.

. I am difficult to overcome by death.

. When the little ones make of me their bodies,

. They also shall always be difficult to overcome by death.

. The four successive days

. They shall cause themselves to reach and to enter.

. The people of the Wa-zha’-zhe

. And those of the Tsi/-zhu

. Shall make of me their bodies.

. When they make of me their bodies,

. They shall cause themselves to be difficult to overcome by death.
. The gods themselves shall fear to set teeth upon them in anger.
. They shall always live to see old age.

. The four successive days

. They shall always reach and enter.

. Verily, at that time and place, it has been said, in this house,

. The Ho®’-ga, a people who possess seven fireplaces,

. Spake to the one who had made of the Puma his body,

. Saying: O, grandfather,

. We have nothing that is fit to use as a symbol.

. Verily, at that time and place, it has been said, in this house,

. The Puma replied: You say you have nothing that is fit to use

as a symbol.

. I shall go forth and make search.

. Verily, at that time and place, it has been said, in this house,

. He strode away forthwith to make search,

. And he came to the margin of a lake,

. Where, within its bed of mud, sat the ¢i® (the bulbous root of

Sagittaria latifolia) (pl. 12, a).

. He dug it up and sent it rolling on the bank, where he stood.
. Then in haste he carried it home to the people

LA FLESCHP] TRIBAL RITES—FREE TRANSLATION ay:

115

116.
Ma Ze
118.
119.
120.

. And standing before them said: How will this serve as a symbol,
O, elder brothers ?

With eager haste the people munched the bulbous root,

Then said: It can not be used as food.

Verily, it is not what we desire, O, younger brother.

Although that be true, nevertheless

We shall put it to use in other ways, O, younger brother, as we
travel the path of life.

. Again he strode away forthwith
. And came to the middle of a lake,
. Where, within its bed of mud, lay the tse’-wa-the (the root of

the Nelumbo lutea) (pl. 12, 6b).
. With a quick movement of his foot he lifted the root from its
bed of soft earth.

25. Then in haste he brought it home to the people,

26. To whom he said: How will this serve as a symbol, O, elder

brothers 2

. With eager haste the people munched the root,
. And, like milk, its juice squirted out as they pressed the root

between their teeth,

. And they spake, saying: It is fit for the little ones to use as food.

. It is fit for them to use as a symbol, O, younger brother.

. The little ones shall use this for food in their life’s journey.
. The people of the Wa-zha’-zhe

. And those of the Tsi’-zhu

. Shall always use this root for food.

. Verily, at that time and place, it has been said, in this house,

. The people said to one another: Verily, we shall make the
young bull

. And this plant to be companions, O, younger brothers.

. The little ones shall use the two together as food.

. When the little ones eat of these foods, as they travel the path
of life,

. Their limbs shall always stretch in growth.

. Again the Puma went forth and came to the farther margin of

the lake,
. Where, within the soft earth of its borders, sat the Do (the
root of the Glycine apios) (pl. 12, ¢).

. He dug it up and sent it rolling upon the earth.
. Then in haste he brought it home to the people,
. Who said to him: This is what you have been continually

searching for, O, younger brother.

. They munched it, and, like milk, its juice squirted within their

mouths,

112
147.

148.
149.
150.
151.
152.
153.
154.

155.

156.
157.
158.
159.
160.

161.
162.
163.

164.
165.
166.
167.
168.
169.
170.
gals
172.
173.
174.
175.
176.
177.
178.
9%

aor WN

THE OSAGE TRIBE [PTH, ANN, 36

And they said: The little ones shall use this root as food in their
life’s journey.

When the little ones use this root as food,

Their limbs shall always stretch in growth.

Verily, at that time and place, it has been said, in this house,

The people said to one another: The deer with dark horns

We shall make this plant to draw, O, younger brothers.

When we make this plant to draw to us the dark-horned deer,

The people of the Wa-zha’-zhe

And those of the Tsi’-zhu

Shall always use these two foods together in their life’s journey.

When they use these two foods together,

Their limbs shall always stretch in growth.

When they use these two foods to make their limbs to grow,

They shall always live to see old age.

Again the Puma went forth to the farther bank of the lake.

Verily, to a lowland forest,

Where, in the mellow earth, sat the Ho®-bthi®’/-¢u (a wild bean,
Falcata comosa) (pl. 12, d).

He dug it up and sent it rolling upon the earth.

This root also, the people said,

The little ones shall use as food in their life’s journey.

When the little ones use this root as food in their life’s journey

They shall always live to see old age.

Verily, at that time and place, it has been said, in this house,

The people said: The turkey

Shall be drawn toward us by this plant, O, younger brothers.

When the little ones use the two together for food,

They shall always live to see old age.

When the people of the Wa-zha’-zhe

And those of the Tsi’-zhu

Use the bean and the turkey as food,

They shall always live to see old age.

The four great divisions of the days

They shall always reach and cause themselves to enter.

THE O/-PxoN (ELK) GENS

(Osage version, p. 334; literal translation, p. 497)

. Verily, at that time and place, it has been said, in this house,
. The Ho®’-ga, a people who possess seven fireplaces,

. Spake to the gens who made of the Puma his body,

. Saying: O, younger brother,

. We have nothing that is fit to use as a symbol.

. Whereupon the Puma with hastened steps went forth

LA FLESCHE] TRIBAL RITES—FREE TRANSLATION 113

. And came suddenly upon the male elk, (pl. 11, 5),

. Who stood upon the earth.

. The Puma returned in haste to his elder brothers,

. Who said to him: O, younger brother!

. The Puma replied, saying: O, elder brothers, I went forth and

came upon a man who stands yonder.

. The people spake to one another, saying: O, younger brothers,

. Whoever the man may be who stands yonder,

. We will send him to the abode of spirits.

. With heads bent thitherward they hastened to the man,

. The oldest of the brothers moistening in his mouth his index

finger in readiness to slay the stranger.

. With quickened footsteps they set forth

. Toward the male elk.

. They came upon him and stood with heads inclined toward him.
. The male elk hastened to say: O, elder brothers,

. [am a Ho’-ga (a sacred person), he stood saying.

. Tam O’-pxo® To®-ga, the Great Elk, O, elder brothers.

. | am a person who is never absent from any important act.

. IT am a person who can be of use to you as a symbol.

. O'-pxo® To®-ga, Great Elk,

. Is a name that I have taken to myself, O, elder brothers.

. Verily, at that time and place, it has been said, in this house,

. He repeated: I am a person who can be of use to you as a symbol.
. When the little ones use me as an instrument for making the

animals to appear,

. The animals shall always appear for them.

. Verily, at that time and place, it has been said, in this house,
. The Great Elk started to perform some mysterious acts.

. In the midst of each of the four winds

. He threw himself upon the earth.

. In the midst of the east wind
. He threw himself upon the earth,
. And as he stood the sky of the day became calm and peaceful.

. In the midst of the north wind
. He threw himself upon the earth,
. And the sky as though touched with gentle hands became per-

meated with gentleness and peace, as he stood.

. In the midst of the west winds

. He threw himself upon the earth,

. And from the god above (the overarching heaven)
. As he stood he swept away all traces of anger.

2786—21——-8

THE OSAGE TRIBE (PTH. ANN. 36

. In the midst of the south wind

. He threw himself upon the earth,

. And as he stood from every part of the earth
. He verily cleansed the land of all anger.

. Verily, at that time and place, it has been said, in this house,
. He spake to the people, saying: I am a person who is suitable

to be used by you as a symbol.

. Then again he threw himself upon the earth.

As he arose to his feet he left the surface of the earth covered
with the hairs of his body,

. And he spake again, saying: These hairs
. [ have scattered upon the earth so that the animals may appear

in their midst.

. They are the grasses of the earth.
. IT have made them for you for making the animals to appear,

in order that you might live.

. The little ones shall always see the animals appear in the midst

of the grasses of the earth.

. Verily, at that time and place, it has been said, in this house,
. The Great Elk threw himself once more upon the earth,
. And as he arose to his feet he stood with his buttocks toward

the people,

. And he spake, saying: Behold the ball-like muscles of my

buttocks.

. They are the round hills of the earth.
. I have made them to represent all the round hills of the earth.
. Amidst the round hills of the earth the little ones shall always

see the animals appear.

. Behold the right side of my body.
. It is the level lands of the earth.
. I have made it to represent all the level lands of the earth.

. Behold the ridge of my back.
. It is the ridges of the earth.
. [have made it to represent all the ridges of the earth.

When the little ones approach the ridges of the earth,

. They shall always see the animals appear in their midst.

. Behold the curve of my neck.
. It is the gaps in the ridges of the earth.
. I have made it to represent all the gaps in the ridges of the

earth.

. When the little ones approach these gaps of the ridges,
. They shall always see the animals appear in the gaps.

LA FLHSCHB) TRIBAL RITES—FREE TRANSLATION TNS

. Behold also the tip of my nose.

. It is the peaks of the earth.

. I have made it to represent all the peaks of the earth.

. When the little ones approach the peaks,

. They shall always see the animals appear in the midst of the

peaks.

. Behold the bases of my horns.
. They are the loose rocks of the earth.
. When the little ones approach the loose rocks, they shall always

see the animals appear in their midst.

. Behold the branches of my horns.
. They are the branches of the rivers.
. The little ones shall always see the animals appear along the

branches of the rivers.

. Behold the smaller tines of my horns.
. They are the creeks of the earth.
. The little ones shall always see the animals appear along the

creeks of the earth.

. Behold the large tines of my horns.
. They are the large streams that are dotted here and there with

forests.

. I make them to represent all the large streams of the earth.
. When the little ones approach one of these streams in their life’s

journey,

. They shall always see the animals appear along the banks.

. Behold the largest parts of my horns.
. They are the rivers.
. I have made them to be the places where the animals shall

appear.

. When the little ones approach one of these rivers,
. They shall always see the animals along the banks.

. When the little ones go forth to hunt,

. Even before the break of day,

. They shall always see the animals appear,
. And in the evening of the day

. They shall always see the animals appear.

. The people of the Wa-zha’-zhe
. And those of the Tsi’-zhu
. Shall always make use of me as a symbol as they travel the path

of life.

116

THE OSAGE TRIBE (BETH. ANN. 36

THe MOoN’-sHKON (CRAWFISH) GENS

(Osage version, p. 337; literal translation, p. 502)

. Verily, at that time and place, it has been said, in this house,

. The Ho®’-ga, a people who possess seven fireplaces,

. Spake to the gens who had made of the Puma his body,

. Saying: O, younger brother,

. We have nothing that is fit to use as a symbol.

. Verily, upon the utterance of these words by the people,

. The Puma went forth to an open prairie, where trees grow not,
. Where he came face to face with a man who stood upright

. In the midst of the prairie with uplifted hand.

. The Puma turned and hastened toward home.

. The people spake to one another, saying: Our younger brother is

returning.

. His manner indicates that he bears great tidings.
/ Soon he stood before the people, saying: A man stands yonder,

O, elder brothers.

. What sayest thou? O, younger brother, they said to him.

. And he repeated: A man stands yonder, O, elder brothers,

. With a cloven hand uplifted.

. Then the people spake to one another, saying: O, younger

brothers,

. Whatever man he may be who stands yonder

. We shall send him to the abode of spirits, O, younger brothers.
. Then with heads bent toward the man

. The people strode forth in haste,

. And soon came face to face with the man who stood in the prairies.
. Stood with a cloven hand uplifted.

. Ho! younger brother, they said to him,

. What man art thou that stands before us ?

. The man replied: [ am a Ho®’-ga (a sacred person).

. IT am Mo®’-shko® (the Crawfish) (pl. 13, a).

. Tam Mo*-i"’-ka-zhi®-ga (the Little Earth), O, elder brothers.

. The man continued quickly: O, elder brothers,

. I am a person who is ever present at any important movement.
. I am a person who, in truth, is a symbol.

. A person who holds himself ready to be used as a symbol, O, elder

brothers.

. Verily, at that time and place, it has been said, in this house,

. Within a hillock of soft mud

. He disappeared as though sucked into his home

. And quickly reappeared with a bit of dark soil

. Which he held aloft as he stood offering it to the people, and he

spake to them, saying:

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BUREAU OF AMERICAN ETHNOLOGY THIRTY-SIXTH ANNUAL REPORT PLATE 14

RATIBIDA COLUMNARIS

LA FLESCHE] TRIBAL RITES—-FREE TRANSLATION 7

. This bit of dark earth, O, elder brothers,

. You shall use as a symbol when offering your supplications.

. Then, even before the sun rises to the height of your houses,

. You shall never fail to have your prayers granted in your life’s

journey, O, elder brothers.

2. I have bestowed upon you a gift that will make you gratefully

happy, O, elder brothers.

. Then, gently and slowly,

. The man again descended into the earth

. And reappeared with a bit of blue clay,

. Which he stood offering to the people as he spake to them, saying:
. This bit of blue clay, O, elder brothers,

. You shall always use as a symbol, O, elder brothers.

. When you use it as a symbol while offerimg your supplications,

. You shall never fail to have your prayers granted, O, elder

brothers.

. Verily, at that time and place, it has been said, in this house,
. He continued: You shall always use the blue clay as a symbol,

O, elder brothers.

. For a third time

. The man descended into the earth

. And reappeared with a bit of red clay,

. Which he stood offering to the people as he spake to them, saying:
. This bit of red clay also

. You shall always use as a symbol, O, elder brothers.

. By its aid you shall with ease excite compassion and your prayers

shall be granted, O, elder brothers.

. Verily, at that time and place, it has been said, in this house,

. The man for the fourth time

. Descended into the earth

. And brought forth a bit of yellow clay,

. Which he stood offering to the people as he spake to them, saying:
. This bit of yellow clay also

. You shall always use as a symbol.

. When you use it as a symbol while offering your supplications,

. Then, even before the sun rises to the height of your houses,

. You shall never fail to have your prayers granted on your life’s

journey, O, elder brothers.

. Verily, at that time and place, it has been said, in this house,
. He spake again, saying: Behold my cloven hand.

. My cloven hand also

. You shall always use as a symbol, O, elder brothers.

NOP WN Ee

_

. Verily, at that time and place, it has been said, in this house,

. The people spake to one another, saying: O, younger brothers,

. We have nothing that is fit to use as a symbol.

. Then he who had made the Puma to be his body

. Hastened forth to make search.

. In the midst of an open prairie, where trees grow not,

. There stood the Ho®’-ga We-ha-ge (The youngest, or the last of

. With whom he stood face to face.

. The Ho®’-ga We-ha-ge spake quickly, saying: O, elder brother.

. The Puma asked: What man art thou?

. Ho®’-ga We-ha-ge replied: I am Ho®’-ga Gthe-zhe (the sacred

THE OSAGE TRIBE [prH, ANN. 36

. There are poles that are spoken of as forked poles.
. My cloven hand shall be represented by the forked poles that you

may use for any purpose, O, elder brothers.

. When toward the setting sun you go against your enemies,
. With a craving for success to vanquish them,
. By the aid of this symbol you shall not fail to win success, O, elder

brothers.

Tue I’-BA-TsE Ta-psE (THE Winps) GENS

(Osage version, p. 339; literal translation, p. 504)

the Ho®’-ga subdivision in the tribal order),

spotted eagle).

. [am a Ho*’-ga (a sacred person), O, elder brother,
. A person who is fitted for use as a symbol.
. The people shall always use me as a symbol as they travel the

path of life.

. When they so use me,

. The people of the Wa-zha’-zhe

. And those of the Tsi/-zhu

. Shall always use me as a symbol.

. When they so use me,

. Even before the sun rises to the height of their houses,

. They shall easily win compassion and their prayers shall be

granted as they travel the path of life.

. I, who stand here, have given you that which will make you

gratefully happy.
THE TSI’-ZHU DIVISION

THe TsI/-zHU Wa-NON (ELDER HovusEeHOLD) GENS

(Osage version, p. 340; literal translation, p. 505)

. Verily, at that time and place, it has been said, in this house,
. The Tsi’-zhu, a people who possess seven fireplaces,
. Spake to the Tsi’-zhu Wa-no® (Elder Tsi’-zhu gens),

LA FLESCHE] TRIBAL RITES—FREE TRANSLATION 119

4. Saying: O, grandfather,

5. We have nothing that is fit for use as a symbol.

6. The Tsi’-zhu Wa-no® replied:

7. You say you have nothing that is fit to use as a symbol.

8. I am a person who is fit to use as a symbol,

9. For of the god of day who sitteth in the heavens (fig. 9),

10. I, as a person, have verily made my body.

11. When the little ones make of me their bodies,

12. Even of the god of day who sitteth in the heavens,

13. The little ones as a people shall make their bodies.

14. When the little ones make of the god of day their bodies,

15. They shall be free from all causes of death.

16. When they make of the god of day the means of reaching old age,
17. They shall always live to see old age as they travel the path of life.

Nye
“ey

\
V4 y foe

Fila. 9.—Mi Ga-gthe’-ce (Sun rays). In certain atmospheric conditions the sun as it rises throws up
broad spreading rays. Thirteen of these rays are the war symbols of the Tsi’-zhu Wa-no» gens. The
rods used by the warriors in recounting their military honors are made to symbolize these thirteen
Trays.

18. Verily, at that time and place, it has been said, in this house,

19. Of these gods the little ones shall make their bodies,

20. Of the god of night who sitteth in the heavens,

21. I, as a person, have verily made my body.

22. When the little ones make of me their bodies,

23. Even I, who am difficult to be overcome by death,

24. When the little ones make of me their bodies,

25. They shall cause themselves to be difficult to overcome by death

as they travel the path of life.

26. Of the male star, who sitteth in the heavens (the morning star),
That god also,
The little ones shall make their bodies.

bdo bo
“I

THE OSAGE TRIBE [pTH. ANN. 36

. When the little ones make of the morning star their bodies,
. They shall enable themselves to live to see old age as they travel

the path of life.

. The female star, who sitteth in the heavens (the evening star),

. Of that god also

. The little ones shall make their bodies.

. Then they shall cause themselves to be difficult to overcome by

death.

. When they make of her the means of reaching old age,
. They shall enable themselves to live to see old age as they travel

the path of life.

. Verily, at that time and place, it has been said, in this house,

. There is a god who never fails to appear at the beginning of day.
. Upon the left side of this god

. There stand six rays (stripes, as though made by strokes).

. These six rays

. I have made to be symbols, .

. Symbols of the acts spoken of as o-do”’ (valorous or warlike acts).
. When they make of these rays the symbols of their o-do”,

. They shall enable themselves to count with accuracy their o-do®’

as they travel the path of life.

. Upon the right side of this god

. There stand seven rays (rays of like appearance to the six rays).
. Those seven rays also

. IL have made to be symbols,

. Symbols of the acts spoken of as o-do®’ I have made them to be.
. Verily, I have made them all to stand as the o-do’ of the people.
. When the little ones use these rays for counting their o-do™’,

. They shall enable themselves to account with accuracy the deeds

by which they won their o-do"’ as they travel the path of life.

. Verily, at that time and place, it has been said, in this house,

. It was said: Of what else shall the little ones make their bodies ?
. Verily, at that time and place, it has been said, in this house,

. The Tsi’-zhu Wa-no® replied:

. There is a bird that has a long bill (the pileated woodpecker)

(pl. 13, 6),

. Of that bird also

. I, as a person, have verily made my body.

. The god of day, who sitteth in the heavens,
. I have made the bird to symbolize.

. The god of night, who sitteth in the heavens,
. [have made the bird to symbolize.

LA FLESCHE] TRIBAL RITES—FREE TRANSLATION ipl

65. The male star, who sitteth in the heavens,
66. I have made that bird to symbolize.

67. When the little ones make of me their bodies,

68. They shall always find a plentiful supply of the earth’s riches.

69. When they go toward the setting sun against their enemies,

70. Taking with them the bird as a symbol through which to offer
their supplications,

71. They shall never fail to succeed as they travel the path of life.

72. The female star, who sitteth in the heavens,

73. I have caused that bird to symbolize.

74. When the little ones go toward the setting sun against their
enemies,

75. Taking with them the bird as a symbol through which to offer
their supplications,

76. They shall never fail to succeed as they travel the path of life,

77. They shall always find a plentiful supply of the earth’s riches.

8. When the little ones make of me their bodies,

79. They shall enable themselves to live to see old age as they travel
the path of life;

80. The four great divisions of the days

81. They shall enable themselves to reach and enter.

82. When the people of the Wa-zha’-zhe

83. And those of the Ho®’-ga

84. Make of me their symbol throughout their life’s journey,

85. They shall never fail to succeed as they travel the path of life.

THE TsE-Do’-GA IN-psE GENS

The presence of the Tse-do’-ga I*-dse (Buffalo-face Gens) (pl. 13, c)
is necessary in this ceremony in order to complete the tableau of the
sky, the great bodies that move therein, and the animal life in the
earth to which they are related. This gens occupies the second place
in the ceremonial order of the gentes composing the Tsi’-zhu division,
but, as in the case of the Wa-ke’-stse-dse (Cat-tail) gens (see p. 93),
its members remain silent throughout the ceremony. The head of
the gens, however, is given a fee for his services, and the members
share in the distribution of the provisions provided by the candidate.

The office of this gens in certain degrees of the war rites is to per-
form the ceremony of cutting into shape the symbolic buffalo-skin
moccasins to be worn by the Xo’-ka and the Sho’-ka and to recite
the wi’-gi-e relating to the moccasins.

122

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for)

THE OSAGE TRIBE [BTH, ANN, 36

Tae M1-k’18’ Wa-noN (Sun Carrier) GENS

(Osage version, p. 342; literal translation, p. 508)

. Verily, at that time and place, it has been said, in this house,
. The Tsi’-zhu, a people who possess seven fireplaces,

. Spake to the Mi-k’i®"’ Wa-no® (Elder Sun Carrier),

. Saying: O, grandfather,

. We have nothing that is suitable to use as a symbol.

. The Mi-k’i?’ Wa-no® quickly replied:

. You say you have nothing that is suitable to use as a symbol.
. [am a person of whom you may well make your bodies,

. For of the god of day who sitteth in the heavens,

. I, as a person, have verily made my body.

. When the little ones make of me their bodies,

. Of the god of day who sitteth in the heavens,

. They, as a people, shall verily make their bodies, as they travel

the path of life.

. When they make of the god of day their bodies,

. They shall be free from all causes of death;

. When they also make of him the means of reaching old age,

. They shall enable themselves to live to see old age, as they travel

the path of life.

. Verily, at that time and place, it has been said, in this house,
. He said to them: Of the god of night who sitteth in the heavens

(moon),

. I, as a person, have verily made my body.

. When the little ones make of me their bodies,

. Of the god of night who sitteth in the heavens,

. They, as a people, shall make their bodies, as they travel the path

of life.

. Lam difficult to be overcome by death.

. When of the god of night

. The little ones also make their bodies,

. They shall cause themselves to be difficult to overcome by death;
. When they make of the god of night the means of reaching old age,
. They shall enable themselves to live to see old age, as they travel

the path of life.

. Of the male star (the morning star),

. Who sitteth in the heavens,

. I, as a person, have verily made my body;

. When the little ones also make of him their bodies,

. When they make of the morning star

. Their bodies as they travel the path of life,

. They shall cause themselves to be difficult to overcome by death.

LA FLESCHE] TRIBAL RITES—FREE TRANSLATION 123

. When they make of him the means of reaching old age,
. They shall enable themselves to live to see old age, as they travel

the path of life.

. Of the female star (the evening star)

. I, as a person, have verily made my body.

. When the little ones also make of her their bodies

. They shall cause themselves to be difficult to overcome by death;
. When they make of her the means of reaching old age,

. They shall enable themselves to live to see old age as they travel

the path of life.

. Verily, at that time and place, it has been said, in this house,
. He said to them: Of these gods the little ones shall make their

bodies.

. The god who never fails to appear at the beginning of day (the

sun),

. Has upon his left side (see lines 37 to 53 of the Tsi’-zhu Wa-no®

Wi'-gi-e)

. Six rays (stripes) that stand upright.

. These six rays

. [have made to be symbols (of warlike acts).

. When the little ones use these six rays for counting their o-do™

. They shall count with accuracy their o-do’ as they travel the

path of life.

4. The god who never fails to appear at the beginning of day

. Has upon his right side

. Seven rays that stand upright.

. These seven rays (stripes)

. I have made to be symbols.

. When the little ones use these seven rays for counting their o-do"’
. They shall count with accuracy their o-do®’ as they travel the

path of life.

TsE Ho’ J-n1-KA-sui-Ga (Nicut PEopLE) GENS

(Osage version, p. 343; literal translation, p. 510)

. Verily, at that time and place, it has been said, in this house,
. The Tsi’-zhu, a people who possess seven fireplaces,

. Spake to the Ho®’ I-ni-ka-shi-ga (People of the Night) gens,

. Saying: O, grandfather,

We have nothing that is suitable to use as a symbol.

. He hastened to reply, saying: O, little ones,

I am a person who is suitable for use as a symbol.

. Of the Black Bear, who is without a blemish,
. I, as a person, have verily made my body.

124 THE OSAGE TRIBE [prH. ANN. 86

10. When the little ones also make of him their bodies

11. They shall always be free from all causes of death,

12. And they shall enable themselves to live to see old age as they
travel the path of life.

13. Behold the skin of my feet wherein it is dark in color.

14. The dark soles of my feet I have made to be as my charcoal;

15. When the little ones also make it to be as their charcoal

16. They shall have charcoal that will easily sink into their skin as
they travel the path of life.

17. Behold, the tip of my nose is dark in color.

18. The dark tip of my nose I have made to be as my charcoal;
19. When the little ones also make it to be as their charcoal

20. They shall have charcoal that will easily sink into their skin.

21. Behold my body that is black in color.

22. My body that is black in color I have made to be as my charcoal;
23. When the little ones also make it to be as their charcoal

24. They shall have charcoal that will easily sink into their skin.

25. When the little ones make of me the means of reaching old age

26. They shall always live to see old age;

27. And the four great divisions of days

28. They shall not fail to reach and to enter as they travel the path
of life.

THe Xu-rHA’ ZHu-DsE (RED EAGLE) GENS

(Osage version, p. 344; literal translation, p. 511)

1. Verily, at that time and place, it has been said, in this house,
2. The Tsi’-zhu, a people who possess seven fireplaces,
3. Spake to the Tsi’-zhu Wa-shta’-ge (Tsi’-zhu Peace gens),
4. Who had made of the Red Eagle their body (red is here used
as a trope),
5. Saying: O, grandfather,
6. The little ones have nothing of which to make their bodies.
7. The Tsi’-zhu Wa-shta’-ge quickly replied: O, little ones,
8. You say the little ones have nothing of which to make their
bodies.
9. I am a person of whom the little ones may well make their
bodies.
10. When they make of the Red Eagle
11. Their bodies in their life’s journey,
12. They shall enable themselves to live to see old age as they travel
the path of life.

LA FLPSCHE] TRIBAL RITES—-FREE TRANSLATION 5

13.
14.
15.

The folds of the skin of my feet

I have made to be the means of reaching old age.

When the little ones also make of them the means of reaching old
age,

. They shall enable themselves to live to see old age as they travel

the path of life.

. The wrinkles of the muscles of my ankles also
. [have made to be the means of reaching old age.
. When the little ones also make of them the means of reaching old

age,

. They shall enable themselves to live to see in the muscles of their

ankles the signs of old age.

. The loose muscles of my legs
. I have made to be the means of reaching old age.
. When the little ones also make of them the means of reaching old

age,

. They shall enable themselves to live to see in the loose muscles

of their legs the signs of old age.

. The loose inner muscles of my thighs
. [ have made to be the means of reaching old age.
. When the little ones also make of them the means of reaching old

age,

. They shall enable themselves to see old age as they travel the

path of life.

. The skin of my breast, gathered into folds,
. I have made to be the means of reaching old age.
. When the little ones also make of them the means of reaching old

age,

. They shall enable themselves to live to see in the skin of their

breasts the signs of old age.

. The loose muscles of my arms
. I have also made to be the means of reaching old age.
. When the little ones also make of them the means of reaching old

age,

. They shall enable themselves to live to see the muscles of their

arms loosen with old age.

. Behold my shoulders, that are bent with age,

. Which I have also

. Made to be the means of reaching old age.

. When the little ones make of them the means of reaching old age,
. They shall enable themselves to live to see in their shoulders the

signs of old age.

126

THE OSAGE TRIBE [BTH. ANN. 36

. The loose muscles of my throat
. [have also
. Made to be the means of reaching old age.

. When the little ones make of them the means of reaching old age,
. They shall enable themselves to live to see in the loosened muscles

of their throats the signs of old age.

. The hair on the crown of my head, grown thin with age,

. I have also

. Made to be the means of reaching old age.

. When the little ones also make of my thin hair the means of

reaching old age,

. They shall enable themselves to live to see in the thinned hair of

the crown of their heads the signs of old age.

. The white hair on my head
. L have also
. Made to be the means of reaching old age.

. When the little ones also make of my white hair the means of

reaching old age,

. They shall enable themselves to live to see that the hair on their

heads has grown yellowish with age.

. Of the god of day
. I, as a person, as a people, have verily made my body.
. Verily, there is a god who never fails to appear at the beginning

of day,

. The god who lies as though dipped in red (the dawn).

. Of that god also

. I, as a person, as a people, have verily made my body.

. By the side of the god who never fails to appear at the begin-

ning of day (the sun),

. Even at his left side,

. Stands a plumelike shaft of light.

. I, as a person, as a people, have made my body of this plume.
- When the little ones make their plumes like this shaft of light,
. They shall always live to see old age.

. When the little ones approach old age,

. Having made their plumes like to the shaft of light,

. Their symbolic plumes shall never droop as they travel the path

of life.

2. By the side of the god who never fails to appear at the begin-

ning of day (the sun),

3. Even at his right side,
. There stands a plumelike shaft of light.

LA FLESCHE] TRIBAL RITES—FREE TRANSLATION OA

75. Of that shaft of light I have made my symbolic plume.

76. When the little ones make of that shaft of light their symbolic
plumes,

77. They shall always live to see old age.

78. When the little ones approach old age,

79. Having made of that shaft of light their symbolic plumes,

80. Their symbolic plumes shall never droop as they travel the path
of life.

HON’-BA THA-GTHIN (PEACEFUL DAY)!?

81. I, as a person, verily make my abode in the days that are calm
and peaceful.

82. When the little ones make of me their bodies,

83. They shall enable themselves to dwell as a people in the days
that are calm and peaceful as they travel the path of life.

84. Verily, from all the gods

85. I, who stand here, have removed all signs of anger.
86. When the little ones make of me their bodies,

87. They shall enable themselves to remove from the gods
88. All signs of anger as they travel the path of life.

89. From the god who lies below (the earth)
90. I have removed all anger and violence.

91. From the god of daylight, who stands in the midst of the
heavens,
92. I have removed all anger and violence.

93. From the god who lies above (the overarching sky)
94. I have removed all anger and violence.

95. Verily, from all the gods,

96. When the little ones make of me their bodies,

97. They shall enable themselves to remove all anger and violence
as they travel the path of life.

98. When the people of the Wa-zha’-zhe,
99. Together with those of the Ho®’-ga,

100. Make of me their bodies,

101. Verily, from over all the land,

102. They shall enable themselves to remove all anger and violence
as they travel the path of life.

10 Wa-xthi’-zhi gave this subtitle, but he offered no explanation as toits meaning. However, it gives
reason for the belief that it is the title of a subgens of the Red Eagle gens. This title appears as a personal
woman’s name in the Omaha I=-shta-co--da gens. (See 27th Ann. Rept. Bur. Amer. Ethn., p. 194.)

128

108.
104.
105.
106.
107.
108.

109.
110.

111.

112.

113.
114.

115.
116.
117.
118.

119.
120.
121.
122.

123.
124.
125.
126.

127.
128.
129.

130.
131.

132.
133.

THE OSAGE TRIBE [BTH. ANN, 36
U’-XTHI THIN-GE (NO ANGER)

Verily, at that time and place, it has been said, in this house,

The Tsi’-zhu, a people who possess seven fireplaces,

Spake to one of the Tsi’-zhu (gentes),

Verily, a person (gens) who stands having no anger or violence,

Saying: O, my grandfather,

The little ones have nothing of which to make their bodies.

“No Anger” (the subgens of that name) replied, saying:

You say the little ones have nothing of which to make their
bodies.

T am a person (a people) of whom the little ones may well make
their bodies.

I am a person whose being abides in the moist, vibrating air of
the earth.

When the little ones make of me their bodies,

They shall enable themselves to become a people of the moist,
vibrating air of the earth as they travel the path of life.

Verily, in the days that are calm and peaceful,

I, as a person, make my abode.

When the little ones make of me their bodies,

They, as a people, shall abide in the days that are calm and
peaceful as they travel the path of life.

The Peaceful Day

Is a personal name that I have taken.

When the little ones make of me their bodies,

They, as a people, shall abide in the days that are calm and
peaceful, as they travel the path of life.

Of a little pipe (the Peace Pipe) I have made my body.

When the little ones also

Make of it their bodies,

They shall live without anger or violence as they travel the
path of life.

When they use the pipe in seeking earthly riches,

They shall enable themselves to find riches in abundance.

It (the Pipe) shall also be the means by which they may obtain
food.

When they use it as a means to obtain food,

They shall enable themselves to live to see old age as they travel
the path of life.

Verily, at that time and place, it has been said, in this house,
He (No Anger) said to them: Of a little yellow flower

LA FLESCHE] TRIBAL RITES—FREE TRANSLATION 129

134.
135.
136.
137.
138.

139.
140.
141.

142.

143.
144.
145.
146.
147.

148.
149.
150.
151.
152.

153.
154.
155.
156.
157.
158.

159.
160.

161.
162.
163.
164.
165.

I, as a person, have, verily, made my body.

The little Ba-shta’-e-go" (Ratibida columnaris™) (pl. 14)

I, as a person, have, verily, made my body.

When the little ones make of it their bodies,

They shall cause themselves to live together without anger or
violence,

And they shall live to see old age as they travel the path of life.

Verily, at that time and place, it has been said, in this house,

He further said to them: And when the little ones eat of this
plant

They shall enable themselves to live to see old age as they trave
the path of life.

Of the red corn

I, as a person, have, verily, made my body.

The little ones shall at all times make of the red corn their food.

When they make of it their food,

They shall enable themselves to live to see old age as they travel
the path of life.

The blue corn

They shall also

Make to be their food at all times.

When they make the blue corn to be their food,

They shall enable themselves to live to see old age as they travel
the path of life.

Verily, at that time and place, it has been said, in this house,

The speckled corn

They shall also

Make to be their food at all times.

When the little ones use the speckled corn for food,

They shall enable themselves to live to see old age as they travel
the path of life.

When the little ones make the speckled corn to be their food,

They shall live to see their limbs stretch in growth as they travel
the path of life.

Verily, at that time and place, it has been said, in this house,
He said to them: The yellow corn

They shall also

Use for food at all times.

When they use the yellow corn for food,

u The heads of the children belonging to the Tsi’-zhu Wa-shta’-ge gens are ceremonially shorn so as
to resemble this sacred flower.

2786—21—_9

130

166.
167.
168.

169.
170.

iyAly

172.

173.

174.
175.
176.
ire

SS)

Ore WwW

1m

THE OSAGE TRIBE [BYH. ANN. 36

They shall enable themselves to live to see old age.

When the little ones use the yellow corn for food,

They shall live to see their limbs stretch in growth as they travel
the path of life.

The people of the Wa-zha’-zhe

And those of the Ho®’-ga

Shall use the corn for food at all times.

When they use it for food,

They shall enable themselves to live to see old age as they travel
the path of life.

The four great divisions of the days,

They shall always cause themselves to reach and to enter,
Even to the days that are calm and peaceful

They shall bring themselves as they travel the path of life.

Tue Tst’-zHu Wr-HA-GE (THE Last Tsi/-zHu) GENS

(Osage version, p. 349; literal translation, p. 516)

. Verily, at that time and place, it has been said, in this house,
. The Tsi’-zhu, a people who possess seven fireplaces,

. Spake to the Tsi’-zhu We-ha-ge (The Last Tsi/-zhu),

. Saying: O, grandfather,

. We have nothing that is suitable to use as a symbol.

. Tsi’/-zhu We-ha-ge hastened to reply, saying: O, little ones,

. You say you have nothing that is suitable to use as a symbol.

I am a person who may well be used as a symbol.

. Of the Red Black Bear (red is here used as a trope),
. I, as a person, have verily made my body.
. When the little ones seek refuge in me as they travel the path

of life,

2. They shall always live to see old age.
. When they make of me the means of reaching old age,
. They shall enable themselves to live to see old age as they travel

the path of life.

. The skin of my feet that is dark in color

. I have made to be as my charcoal.

. When the little ones make it to be as their charcoal,

. They shall have charcoal that will easily sink into their skin as

they travel the path of life.

. The tip of my nose, that is dark in color,

. L have made to be as my charcoal.

. When the little ones make it to be as their charcoal,

. They shall have charcoal that will easily sink into their skin as

they travel th spath of life.

~ LA FLESCHB] TRIBAL RITES—-FREE TRANSLATION ay

CO Ww Ww WWW bw Ww bb pw
Le) COONS OP Ww

oo
oo

. My body, that is black in color,
. [ have made to be as my charcoal.

When the little ones make it to be as their charcoal,

. They shall have charcoal that will easily sink into their skin.

. They shall also find in it the means of reaching old age.

. When the little ones make of me their bodies,

. They shall enable themselves to live to see old age as they travel

the path of life.
The skin of my feet, that is gathered in folds,

. [have made to be the means of reaching old age.
. When the little ones also make it to be the means of reaching

old age,

. They shall enable themselves to live to see old age as they travel

the path of life.

. The muscles of my ankles, that are wrinkled,
. [have made to be the means of reaching old age.

When the little ones also make them to be the means of reaching
old age,

. They shall always live to see in the muscles of their ankles the

signs of old age.

The inner muscles of my thighs, that are gathered in folds,

. [ have made to be the means of reaching old age.
40.

When the little ones make them to be the means of reaching old

age,

. They shall enable themselves to live to see old age.

. The muscles of my breast, that are gathered in folds,

. [ have made to be the means of reaching old age.

. When the little ones make of them the means of reaching old age,
. They shall enable themselves to live to see old age as they travel

the path of life.

. The muscles of my arms, that are gathered in folds,
. Shall be to them the means by which they shall see old age as

they travel the path of life.

. My shoulders also that are bent with age
. [have made to be the means of reaching old age.

When the little ones make them to be the means of reaching old
age,

. They shall always live to see in their shoulders the sign of old age.

. The muscles of my throat, that are loosened with age,
. [have made to be the means of reaching old age.

132 THE OSAGE TRIBE [prn, ANN. 36

. When the little ones also make of them the means of reaching old
age,

5. They shall always live to see in the loosened muscles of their

throats the sign of old age.

. The thin hair on the crown of my head also
. L have made to be the means of reaching old age.

. The little ones in their old age
. Shall always see the hair on the crowns of their heads thinned with
age.

. The thin, yellowish hair of my head

. [have also

. Made to be the means of reaching old age.

. When the little ones make of me their bodies,

. They shall always live to see the hair of their heads thinned and

yellowish with age.

5. The four great divisions of the days

. They shall always enable themselves to reach and to enter.

. When the people of the Wa-zha’-zhe

. And those of the Ho®’-ga

. Make of me their bodies,

. They shall enable themselves to live to see old age as they travel

the path of life.

Tue Tse THON’-KA (BurraAto Back) GENS

(Osage version, p. 351; literal translation, p, 518)

. Verily, at that time and place, it has been said, in this house,

. The Tsi’-zhu, a people who possess seven fireplaces,

. Spake to one of their number, the Tse Tho®’-ka (Buffalo Back),
. Saying: O, grandfather,

. We have nothing that is suitable to use as a symbol.

. Tse Tho®’-ka quickly replied, saying: O, little ones,

. You say you have nothing that is suitable to use as a symbol.

. [am a person who is suitable to use as a symbol.

. The people of the Wa-zha’-zhe

. And those of the Ho®’-ga

. Shall always use me as a symbol.

2. On their account I shall always be burning my fingers (referring

to his duties as Sho’-ka, kindling fires, etc.).

. When they cause me to burn my fingers by calling me to their
service,

. They shall enable themselves to live to see old age as they trave
the path of life.

LA FLESCHE] TRIBAL RITES—FREE TRANSLATION 133

15.
16.
ie

When they make of me the means of reaching old age,

The four great divisions of days

They shall enable themselves to reach and to enter as they travel
the path of life.

Tae Ni’-KA Wa-KON-pA-GI (MEN oF MystTERY) GENS

(Osage version, p. 252; literal translation, p. 519)

. Verily, at that time and place, it has been said, in this house,
. The Tsi’-zhu, a people who possess seven fireplaces,
. Spake to one of their number, the Ni’-ka Wa-ko"-da-gi (Men of

Mystery),

. Saying: O, grandfather,

. We have nothing that is suitable to use as a symbol.

. The Ni’-ka Wa-ko®-da-gi quickly replied, saying: O, little ones,
. You say you have nothing that is suitable to use as a symbol.

. I am a person who is suitable to use as a symbol.

. Of the red metal

. I, as a person, have verily made my body.

. When the little ones make of it their bodies,

. They shall enable themselves to live to see old age as they travel

the path of life.

. When they make of it the means of reaching old age,
. They shall be free from all causes of death as they travel the

path of life.

. Verily, at that time and place, it has been said, in this house,

. He spake again, saying: Of the black metal

. I, as a person, have, verily, made my body.

. When the little ones make of it their bodies,

. They shall enable themselves to live to see old age as they travel

the path of life.

. When of the black metal
. They make their bodies in their life’s journey,
. Their skin, like that metal, shall be difficult to penetrate.

. Verily, at that time and place, it has been said, in this house,

. He spake again, saying: Of the loose, rough metal

. I, as a person, have, verily, made my body.

. When the little ones make of it their bodies, |

. When of the loose rough metal,

. They make their bodies,

. They shall cause themselves to be difficult to overcome by death.
. When they make of it the means of reaching old age,

. They shall live to see old age, as they travel the path of life.

184 THE OSAGE TRIBE [EVH, ANN, 36

32.
33.
34.
35.
36.

Verily, at that time and place, it has been said, in this house,
He spake again, saying: Of the yellow metal,

I, as a person, have verily made my body.

When the little ones make of it their bodies,

They shall be free from all causes of death.

37. They shall enable themselves to be difficult to overcome by death.
38. When they make of it the means of reaching old age,
39. They shall live to see old age, as they travel the path of life.
40. Verily, at that time and place, it has been said, in this house,
41. To the four great divisions of the days
42. They shall cause themselves to reach and to enter as they travel
the path of life.
43. These shall stand for the bodies of the little ones.
44. Of the hard hailstone,
45. Also,
46. I, as a person, have verily made my body.
47. Of the hard corn (the flint corn), ‘
48. Together with the hailstone, I have made myself to be a person.
49. When the little ones make of these their bodies,
50. They shall enable themselves to live to see old age as they travel
the path of life.
51. When the little ones use the hard corn for food,
52. They shall enable themselves to live to see old age as they travel
the path of life.
Tuo’-xr Pa Tar-HoN (BurraLro BULL) GENs
(Osage version, p. 353; literal translation, p. 521)
1. Verily, at that time and place, it has been said, in this house,
2 The Tsi’-zhu, a people who possess seven fireplaces,
3. Spake to the Tho’-xe Pa Thi-ho® (Tho’-xe, archaic name for buf-
falo bull; Pa Thi-ho®, Lift ye your heads, refers to story, p. 64),
4, Saying: O, grandfather,
5. We have nothing that is suitable to use as a symbol:
6. Come down to us, O, grandfather! they said to him (the Tho’-xe
are a sky people).
7. Verily, at that time and place, it has been said, in this house,
8. The Tsi’-zhu Wa-shta’-ge (here personified), who sat with the
Tsi’-zhu of the seven fireplaces,
9. Had with him his red plume (symbol of the dawn and of peace),
10. Which he quickly took from its coverings
11. And shot into the mouth of the angry bull; it lodged by the left
side of his tongue,
12. Where it lay lengthwise by the side of the tongue.

LA FLBSCHB] TRIBAL RITES—FREE TRANSLATION 135

13.

14.
15.
16.

Ws
18.

19:
20.

IW bo
woe

bo
aC

bo bd Ww
CONT GO OU

mo bo

Ww bo
oo

Sl.

43.
44,

Thereupon the Bull lowered his tail, which he had lifted in anger,
and stood subdued by the magic of peace.

Then the Tho’-xe spake, saying: O, Tsi’-zhu,

You say you have nothing that is suitable to use as a symbol.

I, who stand here, am a person who is suitable to use as a symbol.

Verily, at that time and place, it has been said, in this house,

The Bull, preparatory to an extraordinary effort, expanded with
a quick motion the hairs of his tail

And tossed into the air a cloud of dust that obscured the scenes,

And he spake, saying: I am a person who is never absent from
the activities of life, O, Tsi’-zhu.

. Verily, at that time and place, it has been said, in this house,
. The Bull threw himself with a quick motion upon the earth,
. And the bulbous root of the little great medicine (the poppy

mallow, pl. 21), j

. Rolled forth from his body upon the earth.

. Whereupon he said: This root

. Shall always be a medicine to the people.

. When the little ones use it for medicine,

. They shall enable themselves to live to see old age as they travel

the path of life.

. Verily, at that time and place, it has been said, in this house,
. The Bull again threw himself, with a quick motion, upon the

earth,
And the root of the Ha’-ba-ko*-¢e ¢i-da, ‘“‘ Ripens-with-the-corn”
(Laciniaria pycnostachya),

. Rolled forth from his body upon the earth,

. And the people said: Shall this root also

4. Be used by the people as medicine, O, grandfather ¢

5. Then hastily they put pieces of it into their mouths to test its

taste,

. And said: It is bitter within the mouth, O, grandfather!
. It is astringent, O, grandfather!
. From this sacred plant we shall take a personal name, O, grand-

father, that it may ever be remembered.

. The name ‘ Astringent”’
. Shall have a place among our sacred names, O, grandfather.

. Verily, at that time and place, it has been said, in this house,
. He (the Buffalo) led them to the Mo®-ko®-to®-ga, Great Medicine

(Cucurbita f oetidissima),
Before which they stood, and they said:
Shall this plant be a medicine to the people, O, grandfather ?

136

Or Ov Or or
OU oo

>

THE OSAGE TRIBE [erH. ANN. 86

. And the Bull spake, saying: When the little ones use this plant

as medicine,

. They shall enable themselves to live to see old age as they travel

the path of life.

7. Verily, at that time and place, it has been said, in this house,
8. In the presence of the Mo®-ko®’ Ni-ka-shi-ga, Man Medicine

(Cucurbita perennis),

. They came and stood,
. And the people said: Shall this plant be a medicine to the little

ones, O, grandfather ?

. The Bull replied: When the little ones use this plant as medicine,
. They shall enable themselves to live to see old age as they travel

the path of life.

. When the people of the Wa-zha’-zhe

. And those of the Ho®’-ga

. Use this plant also for medicine,

. They shall enable themselves to live to see old age as they travel

the path of life.

. Verily, at that time and place, it has been said, in this house,

. The people said: Of what shall the little ones make their bodies ?
. And, in response, the Bull caused the red corn

. To roll forth upon the earth.

. In like manner he sent forth the red squash

2. To accompany the red corn.

. Then the red-haired animal also

. He made to accompany them.

. All these he sent rolling forth upon the earth, out of sight (refers

to the creation),

. And he said: When the little ones use all of these as medicine,
. They shall enable themselves to live to see old age as they travel

the path of life.

3. Verily, at that time and place, it has been said, in this house,

. The people said: What else shall the people use as medicine ?

. Then the Bull spake, saying: The blue corn

. Shall also

. Be used by the little ones as medicine.

. And the people said to one another: The black squash

. We shall make to accompany it, O, younger brothers.

. The dark-haired animal,

. We shall make to accompany it, O, grandfather.

. The Bull spake, saying: When the little ones use these as medicine,
8. They shall enable themselves to live to see old age as they travel

the path of life.

LA FLESCHE] TRIBAL RITES—FREE TRANSLATION 137

19
80.
81.
82.
83.
84.
85.

98.
99.
100.
101.
102.

103.
104.
105.
106.
107.

108.

109.
110.
UAE
112.
113.

Verily, at that time and place, it has been said, in this house,

The Bull caused a speckled corn

To roll forth upon the earth,

Saying, as he did so: The speckled corn also

The little ones shall use as medicine.

When they use this corn as medicine,

They shall cause their limbs to stretch in growth as they travel
the path of life.

. And the people said: The speckled squash

. We shall make to accompany it, O, grandfather.

. The speckled animal

. We shall make to accompany it.

. The Bull spake, saying: When the little ones use all of these as

medicine,

. They shall enable themselves to live to see old age as they travel

the path of life.

. Verily, at that time and place, it has been said, in this house,
3. The Bull spake, saying: These shall stand as medicine for the

little ones.

. The yellow corn,

5. The little ones shall use as medicine.

. When the little ones use the yellow corn as medicine,

. They shall enable themselves to live to see old age as they travel

the path of life.

The people spake, saying: The yellow squash,

We shall make to accompany it, O, grandfather,

The animal with yellow hair,

We shall make it to be the means of bringing, O, grandfather,

And the Bull spake, saying: When the little ones use all of these
as medicine,

They shall enable themselves to live to see old age.

When the people of the Wa-zha’-zhe,

And those of the Ho®’-ga,

Use all of these as medicine,

They shall enable themselves to live to see old age as they travel
the path of life.

All of these they shall use to make their limbs to stretch in
growth.

The four great divisions of the days,

Verily the four great divisions,

They shall enable themselves to reach and to enter,

To the days that are calm and peaceful,

They shall enable themselves to come and to enter as they travel
the path of life.

THE OSAGE TRIBE [erH. ANN. 36

. Verily, at that time and place, it has been said, in this house,

. The people said: What shall the little ones use as medicine ?

. The Bull replied: The aged animal (the buffalo bull),

. The little ones shall use as medicine (the fat of the buffalo is used

in various ways for medicine, and also for ceremonial pur-
poses).

. When the little ones use the aged animal as medicine,
. They shall enable themselves to live to see old age as they travel

the path of life.

. Verily, at that time and place, it has been said, in this house,
. The Bull spake, saying: Behold the thick ball-like muscles of

my hind quarters.

2. When the little ones use this part of my body as medicine,
3. They shall enable themselves to live to see old age as they travel

the path of life.

Behold, the left side of my body,

5. Which I have made for use as medicine.
. When the little ones use this part of my body as medicine,
. They shall enable themselves to live to see old age as they

travel the path of life.

3. Behold, the muscles of my spine (one side),

. Which I have made for use as medicine.

. When the little ones use this part of my body as medicine,

. They shall enable themselves to live to see old age as they travel

the path of life.

32. Verily, at that time and place, it has been said, in this house,
33. The Bull spake, saying: Behold, the muscles of my spine (the

other side),

. The fat of which I, who stand here, have made for use as a

healing ointment, and oil for ceremonial purposes.

. The people of the Wa-zha’-zhe

. And those of the Ho®’-ga

. Shall use the fat of this part of my body as ointment.

. When they use the fat of this part of my body as a healing oint-

ment, and oil for ceremonial purposes,

. They shall enable themselves to live to see old age as they travel

the path of life.

. Verily, at that time and place, it has been said, in this house,
. He said to the people: Behold, the right side of my body,
. Which I, who stand here, have made for use as medicine.

LA FLESCHP] TRIBAL RITES—-FREE TRANSLATION 139

143. When the little ones use this part of my body as medicine,

144. They shall enable themselves to live to see old age as they travel
the path of life.

145. Behold, the muscles of my breast,

146. Which I have made for use as medicine.

147. When the little ones use this part of my body as medicine,

148. They shall enable themselves to live to see old age as they travel
the path of life.

149. Behold also my heart sack,

150. Which I have made for use as medicine (used as a receptacle
for the medicinal fat).

151. When the little ones use this part of my body as medicine,

152. They shall enable themselves to live to see old age as they travel
the path of life.

153. The muscles of my limbs,
54. Those of the various parts of my body,
155. Verily, the muscles of every part of my body,
6. The little ones shall use as medicine.
57. When they use my body in all its parts as medicine,
158. Verily they shall enable themselves to live to see old age as they
travel the path of life.
159. When the people of the Wa-zha’-zhe
160. And those of the Ho®’-ga
161. Use my body in all its parts as medicine,
162. They shall enable themselves tolive to see old age as they travel
the path of life. j

U-psr’/-tHE A-po*-BrE, KEEPER OF THE FIREPLACE

At the beginning of this ceremony the man who was the last to be
initiated into the mysteries of this rite is chosen to act as U-dse’-the
A-do®-be, Keeper of the Fireplace. As the No®/-ho®-zhit-ga enter
the lodge to take their places this officer takes his appointed seat
near the door, where he does not represent any gens but, rather, all
of the people. When the A’-ki-ho" Xo-ka performs the ceremony of
Wa-the’-the, The Sending (of the Symbolic Articles), he sends with
a fee a bundle of counting sticks to the U-dse’-the A-do"-be. The
Sho’-ka, who carries the bundle of sticks, divides it into two parts,
one containing 70 and the other 60 sticks. He holds in his right
hand the bunch containing 70 sticks and in his left the bunch having
60. He crosses his forearms at the wrists and in this manner carries
the counting sticks to the U-dse’-the A-do"-be, who receives and

140 THE OSAGE TRIBE [ErH, ANN. 36

holds the sticks in the same ceremonial manner. When the No®’-
ho"-zhi®-ga begin to recite the wi’-gi-es, this officer smgs a song,
beating from time to time the two bundles of sticks against each
other. (Wa-xthi’-zhi, the informant, declined to give the song but
offered no reason for declining.)

When the reciting of the wi’-gi-es had come to a close, the U-dse’-
the A-do®-be speaks, saying: ‘‘I am about to return these counting
sticks to the Xo’-ka, but before doing so I wish to give to all the
No®’-ho™-zhi"-ga present a word of warning before they rise to
depart. These counting sticks are now to be put in the care of the
wife of the Initiate (his ceremonial title is Wa-tho"’, Singer), and as
long as these sticks are in her keeping she shall be exempt from the
seizure of any of her property for ceremonial use—namely, her wood;
her tent frames; stores of meat, fresh or dried; stores of corn; dried
squash; or any other food supplies. If an officer, notwithstanding
her claims to exemption, persists in seizing her property, then she
shall present to him this bundle of counting sticks and challenge
him to count the seven and six o-do"’ he may have won in battle in
defending the homes of his people. Should the officer accept the
challenge and count the prescribed number of o-do®’, she shall then
yield to him the property he demands, but let the officer beware of
speaking falsely in counting his o-do"’.”’

Having given his word of warning, the U-dse’-the A-do"-be beckons
to the Sho’-ka to come and take the counting sticks, which he hands
to him in the same ceremonial manner as they were received.

The U-dse’-the A-do"-be, in addition to the fee that accompanied
the counting sticks, later receives two shares of the provisions fur-
nished by the candidate.

INSTRUCTIONS TO THE WIFE OF THE INITIATE

The Sho’-ka, after presenting the bundle of counting sticks to the
Xo’-ka, goes out of the lodge. In a short time he returns with the
wife of the Initiate and conducts her to a place where she sits facing
the Xo’-ka, his assistant, and the Initiate. The Sho’-ka then takes
the counting sticks from the Xo’-ka, in the ceremonial manner in
which he gave them to the U-dse’-the A-do®-be, and presents them to
the woman with the same ceremony. After the counting sticks have
been thus ceremonially presented to the woman the Xo’-ka begins
the next ceremonial act, called Ki’-no" U-tha-ge, the Symbolic
Painting—that is, the instructions to be given the woman as to how
she shall paint herself when seeking food for her children and in
. caring for their bodily comfort. This ceremony opens with two
songs, called Tse Wa’-tho®, Buffalo Songs.

LA FLESCHE|

TSE WA’-THO’

TRIBAL RITES—FREE TRANSLATION 141

Sone 1
Transcribed by Alice C. Fletcher.
-M.M. g=92

= a REX y oF [~ =
Eo ay ee (es == Ei

5°04 Ha 2 s 6 @

t ro Sl De Gn en 2 neat ©)

Time beats |

Wi-tsi - go a, 1- no®-ga, Wi - tsi - go,

SS
oe” e f f

Tse-zhi® hi® ci i-no"® ga, Wi- tsi - go,
I is U g

1
Wi-tsi-go a, i-no*-ga,
Wi-tsi-go, Wi-tsi-go,
Tse-zhi® hi? ¢i i-no®-ga,
Wi-tsi-go, Wi-tsi-go.

2

Wi-tsi-go a, i-no™-ga,
Wi-tsi-go, Wi-tsi-go,

Tse-zhi® hi? sha-be 1-no*-ga,

Wi-tsi-go, Wi-tsi-go.
3

Wi-tsi-go a, i-no™-ga,
Wi-tsi-go, Wi-tsi-go,
Tse-he-xo-dse i-no™-ga,
Wi-tsi-go, Wi-tsi-go.

4

Wi-tsi-go a, i-no®-ga,
Wi-tsi-go, Wi-tsi-go,
Tse-do-zhi*-ga i-no*-ga,
Wi-tsi-go, Wi-tsi-go.

5

Wi-tsi-go a, i-no™-ga,
Wi-tsi-go, Wi-tsi-go,
Tse-no®-xtsi-no® i-no?-ga,
Wi-tsi-go, Wi-tsi-go.

6
Wi-tsi-go a, i-no®-ga,
Wi-tsi-go, Wi-tsi-go,

Tse-do-ts’ a-ge i-no™-ga,
Wi-tsi-go, Wi-tsi-go.

Wi-tsi - go.

142 THE OSAGE TRIBE [wrH, ANN. 36
FREE TRANSLATION
1

Grandfather, come hither,

Grandfather, O, Grandfather,

Little yellow-haired buffalo, come hither,
Grandfather, O, Grandfather.

2

Little dark-haired buffalo, come hither, etc.
3

Little gray-horned buffalo, come hither, etc.
4

Young male buffalo, come hither, etc.
5

Young female buffalo, come hither, etc.
6

Thou aged male buffalo, come hither, etc.

Sona 2

Transcribed by Alice C. Fletcher.

M.M. g= 92
> — —
Posse :
St a
Time beats fs | fs | | |
Wietsie= 0 a, 1- no®- ga, Wi-tsi- go, Wi - tsi- go,
-b-=- —_—— =a om" a" ak pa ee To PEs ty ee
: > aa =a =e Sar ik oa a =e SESE Sas oF NS ||
=f 62 6] 6, 666 | 4s 0 he
ry, * * ° 2 2 2° * eee. *
| | | | | | !
Tse-zhi® hi" ¢i hiu-gthe, Do-ba no™no®-ga, Wi-tsi - go.
1

Wi-tsi-go a, i-no®-ga,
Wi-tsi-go, Wi-tsi-go,
Tse-zhi" hi® ci hiu-gthe,
Do-ba no®-no"-ga, Wi-tsi-go.

2

Wi-tsi-go a, i-no®-ga,
Wi-tsi-go, Wi-tsi-go,
Tse-zhi" hi® sha-be hiu-gthe,
Do-ba no*-no®-ga, Wi-tsi-go.

3
Wi-tsi-go a, i-no®-ga,
Wi-tsi-go, Wi-tsi-go,
Tse-he-xo-dse hiu-gthe,
Do-ba no*-no"-ga, Wi-tsi-go.

LAFLESCHB] TRIBAL RITES—FREE TRANSLATION 1438

4
Wi-tsi-go a, i-no™-ga.
Wi-tsi-go, Wi-tsi-go,
Tse-do-zhi*-ga hiu-gthe
Do-ba no®-no"-ga, Wi-tsi-go.

5

Wi-tsi-go a, i-no®-ga,

Wi-tsi-go, Wi-tsi-go,

Tre-no*-xtsi-no® hiu-gthe

Do-ba no®-no®-ga, Wi-tsi-go.
6

Wi-tsi-go a, i-no?-ga,

Wit-si-go, Wi-tsi-go,

Tse-do ts’ a-ge hiu-gthe

Do-ba no®-no®-ga, Wi-tsi-go.

FREE TRANSLATION
1

Grandfather, come hither,
Grandfather, O, Grandfather,

Little yellow-haired buffalo, with four
Legs, come running, O, Grandfather.

2)

Little dark-haired buffalo, with four
Legs, come running, O, Grandfather.

3
Young gray-horned buffalo, with four
Legs, come running, O, Grandfather.

4

Young male buffalo, with four
Legs, come running, O, Grandfather.

oO

Young female buffalo, with four
Legs, come running, O, Grandfather.
6

Aged male buffalo, with four
Legs, come running, O, Grandfather.

As in the songs and wi’-gi-es of other tribal rites, the preceding
two songs hold a deeper meaning than the mere words convey. The
kinship term “‘ Wi-tsi’-go”’ (grandfather) frequently mentioned in the
songs is not used in its ordinary sense, but as an expression of vener-
ation when contemplating the mystery of life, which is the actual

‘
144 THE OSAGE TRIBE ’ [ErH, ANN. 86

theme of the songs. The Indian is thinking that upon these animals
his own bodily sustenance depends, and the song is a call to that
mysterious power of animal life so needed by man to come to his
help and to come in an endless and constant succession. The stanzas
of the song are arranged so as to suggest the growth of the animal
from birth to old age, beginning in the first stanza with the yellowish
color of the hair of the newborn, through the changes in the coloring
of the hair, the growth of the horns, to the full maturity of the
animal, when the mating with the female occurs and the perpetua-
tion of the species is assured, until finally the animal reaches old age,
when all its functional powers are at an end.

The second song relates to the activities of the animal when it has
attained all its capabilities. The call in these songs is not only to
the mysterious life embodied in the animal but to that of the human
race as well and represented by the Initiate and his wife.

In this connection it is of historic interest that the Omaha in their
call to the life of the buffalo begin with the bodily formation of the
animal while in its embryonic state, bringing it to its actual birth,
when it rises and places the imprints of its feet upon the bosom of
the earth. (See Twenty-seventh Ann. Rept. Bur. Amer. Ethn.,
p. 289.)

At the close of the songs the A’-ki-ho™ Xo-ka gives the instructions
to the woman as to certain supplicatory ceremonies to be performed
by her on behalf of her children as each one is born. These instruc-
tions are the same as those in the’ Tse Wa’-tho" given by Wa-xthi’-zhi -
in his description of the No®’-zhit-zho" degree of the war rites, and
those given by Xu-tha’-wa-to™-i" in his description of the Ni’-ki-e
degree of his gens. (See p. 270.)

When the A’-ki-ho® Xo-ka has finished his instructions the woman
returns the counting sticks to him and then goes out of the lodge.
The leader of the Crawfish gens then speaks, saying: ‘“‘O, No®’/-ho®-
zhi®-ga, you may now remove from your faces the symbolic paint-_
ings.’’ The women bring water and all the men, excepting those of
the Tsi’-zhu Wa-no", the Ho®’-ga U-ta-no*-dsi, and the gens of the
Initiate, wash their faces, while the men appointed to distribute the
provisions furnished by the Initiate perform their duties. Then, as
the women carry away the portions given to the families, all the
No®’-ho®-zhi"-ga, excepting those of the Ho®’-ga U-ta-no™-dsi, the
Tsi’-zhu Wa-no*, and the initiating gens, go out of the lodge, those
of the Tsi’-zhu Division passing out by the south door and those of
the Ho®’-ga by the north. Each No®’-ho*-zhi-ga as he passes the
Initiate addresses him by the name of his gens and greets him with
the words, ‘“‘O, Ho®’-ga, living creatures shall come to you,” meaning
that children will be born-to him and to his wife and that they shall
have plenty of animal food on which to live.

LA FLESCHB] TRIBAL RITES—-FREE TRANSLATION 145
THe Mo’’-@ruu-stTsE-DsSE (ARROW CEREMONY)

When the No®’-ho*-zhi-ga has left the lodge, the Sho’-ka
approaches the A’-ki-ho® Xo-ka and places in his hands a small bow,
the front of which is pated red to symbolize the day and the back
black to symbolize the night. The bow is accompanied by two
arrows, each of which has a dual significance—namely, the arrow
painted red symbolizes day and the posterity of the Initiate; the one
painted black symbolizes night and also the posterity of the Initiate.
(See p. 99 for illustration.)

These symbolic weapons are in turn put by the A’-ki-ho" Xo/-ka
into the hands of the Xo’-ka. The Initiate rises and with him the
Xo’-ka, who is to fit the arrows to the bow and to speed them one
after the other on an eternal course, even as the days and the nights
move on in endless succession.

The Xo’-ka addresses the members of the two gentes who remained
to lend themselves for use as symbols, one as the sky and the other
as the earth, in this ceremony relating to the life force, and says,
“T call upon you, O, Tsi’-zhu and Ho®’-ga, to assist me” (in the
speeding of this life). He then adjusts the red arrow to the string
of the bow, and as he does so he speaks to the Tsi’/-zhu Wa-no?,
saying, ‘‘O, Tsi’-zhu, I am about to set in flight this arrow toward
you, and it shall not be without success. Toward the setting of the
sun there are seven villages; it is the seventh one at which I aim this
arrow.” At this the No®/-ho®-zhi®-ga of the Tsi’-zhu Wa-no® begin
to recite their wi’-gi-e relating to life (seep. 118). The Xo’-ka points
the arrow over the heads of the No®’-ho™-zhi®-ga and goes through
the motion of releasing it. At the same time he cries, ‘ A-tha-tha
tha tha-tha . . .!’ a ery uttered by a person when suddenly
stricken with pain, and follows the cry with the words, ‘‘Tsi’-zhu
o-xo0-be xtsi e-dsi a-ka, we-to"-1" da!” ‘It is apparent the Tsi’-zhu
(the Sky) sits yonder in mystery!” It was explained that the cry
is a mimicking of the cries of the persons tattooed, but most likely
this statement is to mislead the uninitiated, and the act undoubtedly
has a deeper significance, one touching closely upon the coming of
life into bodily form. The Xo’-ka then takes the black arrow,
adjusts it to the string of the bow, turns to the No®’-ho®-zhit-ga of
the Ho®’-ga U-ta-no™-dsi (the Earth) and addresses them in the same
words he used to the Tsi’-zhu Wa-no". These also reply by reciting
their wi’-gi-e (see p. 102), while the Xo’-ka goes through the motion
of releasing the arrow over their heads and utters the cry of pain.
Each of these acts is repeated, and the last brings the ceremony to a
close.

2786—21——10

146 THE OSAGE TRIBE [ETH. ANN, 36
Tue To%’-wo% A-po*-Bpb (OVERSEER OF THE VILLAGE)

Initiation into this rite confers upon the Initiate the office of con-
ducting the ceremonies connected with the tattooing (to be given in
a later volume), as well as bestowing upon him an office bearing the
title of To®’-wo" A-do"-be, The Overseer of the Village. The cere-
monies connected with the latter (a priestly office) are described as
follows:

At the beginning of the month of Ta’ We-da-tha-bi, When-the-
Deer-give-birth-to-the-young (April), the No®’/-ho®-zhi®-ga of the Tsi’-
zhu Wa-shta’-ge and those of the Wa/-tse-tsi Wa-shta’-ge gentes
assemble at the house of the Chief of the Tsi’-zhu Wa-shta’-ge to con-
sider the ceremonies incident to that month when the people enter
upon a new year.

When all the No"’-ho"-zhi®-ga have taken their places, the Tsi’-zhu
Wa-shta’-ge Chief addresses them, saying: ‘‘O, No®’-ho™-zhi"-ga, we
have just passed through a great division of the days (year). We
have been free from any serious misfortune, free from disturbances
from without or within the tribe. The days just passed have been
calm and peaceful, and all the people have been happy, for there has
been no hatred among them. We are now entering a new period
(year), and we assemble, according to custom, to prepare for the
ceremonies by which we call upon certain great gods to help us so
that we may enjoy another period (year) of tranquillity, another term
(year) of happiness. It is our duty at this time to make the neces-
sary arrangements for the performance of these ceremonies.”

The No®’-ho™-zhi"-ga members of both gentes then offer contribu-
tions toward the fees that are to be paid to the To®’-wo" A-do*-be for
his priestly services. ‘These fees consist of articles of value—clothing,
weapons, household goods, and in later times of horses. When most
or all of the members present have made their contributions, the
No®’-ho®-zhi"-ga form a procession and approach the house of the
To®/-wo A-do"-be, taking with them the goods they have collected for
fees. When all have entered and taken their places the Chief of the
Tsi’-zhu Wa-shta’-ge gens addresses the priest as Grandfather and
asks him to perform the supplicatory ceremony. The To®’-wo®
A-do®-be is addressed as Grandfather because he represents the Power
to be appealed to for aid. When the To®’-wo® A-do®-be has given
his formal assent to act, he is conducted to the western end of the
lodge to a place and seat always reserved for the Wa’-do®-be at the
ceremonies of the No®/’-zhi-zho® and the Wa-xo’-be degrees of the
war rites (see diagram, p. 83). At this ceremony the last Initiate
into the mysteries of the rites of the Mo®-ko®’-to"-ga Wa-xo’-be, the
Great Medicine Wa-xo’-be, is also given a seat beside the To®’-wo*
A-do"-be, so that the two great tribal divisions, the Tsi’-zhu and the

_ Ho"’-ga, may be represented in this supplicatory ceremony.

LA FLESCHP] TRIBAL RITES—-FREE TRANSLATION 147

When the two priests have taken their places the To"’-wo® A-do"-be
puts upon himself a buffalo robe with the hair outside, and upon his
head a bunch of feather barbs stripped from the shafts of the wing
feathers of the pelican, the bird symbolizing long life. These sym-
bolic articles make up his sacerdotal apparel.

Having put on this priestly attire, the To®’/-wo® A-do"-be recites a
wi’-gi-e, which is divided into five sections. The first relates to the
priestly office. The second is an appeal to Ho®’-ba Wa-cu, the god
of the cloudless day; this god is pure and free from the destructive
influences of anger and hatred; to him the people of the Wa/-tse-tsi
Wa-shta’-ge and of the Tsi’-zhu Wa-shta’-ge gentes appeal for aid in
helping all the people to pass through another period (year) of peace
and good will. The third is an address to Wa-ko®’-da Ho®’-no®-pa-ce,
the goddess of darkness; she is not only benevolent, but possesses the
power of reproduction, and to her these people of peace appeal for
aid in leading all the people along the paths of peace so that the little
ones may successfully be brought to maturity. The fourth is an
appeal to Wa-ko"’-da Mo"-shi’-ta, god of the upper region (sky), who
also exerts his power toward the production of life; to him these
people appeal for aid in leading the people along the paths of peace.
The fifth is an appeal to Wa-ko"’-da Hiu-dse-ta, the goddess of the
lower region (the earth), she who possesses power to bring forth life;
to her the two chiefs and their followers appeal for aid in their task
of leading all the people safely along the paths of peace and prosperity.

The choice of the month in which the deer bring forth their young
for the beginning of this ceremonial year is in itself an implied suppli-
cation for the natural increase of the tribe. It is during that month
that the ‘‘ goddess of the lower region” begins to put forth her energy
and brings into bodily existence both vegetable and animal life in all
its variety of forms.

The two pairs of gods addressed in this wi’-gi-e are personified
attributes of the unseen Wa-ko®’-da.

WI'-GI-E OF THE TO*’-woO% A-DO*-BE
(Osage version, p. 357; literal translation, p. 525)
Verily, at that time and place, it has been said, in this house,
The people spake to him (the To®’-wor A-do®-be), saying: O,
grandfather,
3. We have nothing suitable for use as a symbol, O, grandfather.
4. Verily, at that time and place,
5. He made haste to reply: You say you have nothing suitable for
use as a symbol,
6. O, little ones,
7. There are four great gods.

Nik

THE OSAGE TRIBE [pLH, ANN. 36

. Then they spake again, saying: Let these four great gods

. Be assembled, O, grandfather.

. Verily, at that time and place,

. They beheld standing Ho®/-ba Wa-cu, the god of the cloudless
days, to whom they spake,

2. Saying: O, grandfather,

bdo bk bw
oF Whe

bo bo

. The little ones have nothing of which to make their bodies.

. The god of cloudless days replied: O, little ones,

. [am the only great god.

. The little ones shall make of me their bodies.

. When they make of me their bodies,

. They shall enable themselves to live to see old age as they travel
the path of life.

. The four divisions of the days

. They shall enable themselves to reach and enter as they travel
the path of life.

. The people of the Wa-zha/-zhe,

. Those of the Ho®’-ga,

. And those of the Tsi’-zhu,

. The four great divisions of the days,

. They shall enable themselves to reach and enter as they travel
the path of life.

26. Verily, the days that are calm and peaceful,

. They shall enable themselves to reach and enter as they travel
the path of life.

. When the little ones make of me their bodies,

. They shall enable themselves to live to see old age as they travel
the path of life.

. Then to Wa-ko®’-da Ho"-no™-pa-ce, the goddess of darkness
standing there,
. They spake, saying: O, grandmother,

32. The little ones have nothing of which to make their bodies.
33. Quickly the goddess of darkness replied: O, little ones.
34. You say the little ones have nothing of which to make their

bodies.

. The little ones shall make of me their bodies as they travel the
path of life. ;

. When the little ones make of me their bodies,

7. They shall enable themselves to live to see old age as they travel

the path of life.
8. The people of the Wa-zha’-zhe,
. Those of the Ho®’-ga,

LA FLESCHE] TRIBAL RITES—FREE TRANSLATION 149

40.
41.
42.
43.
44.

45.
46.

And those of the Tsi’-zhu

Shall make of me their bodies as they travel the path of life.

When they make of me their bodies,

The four great divisions of the days

They shall enable themselves to reach and enter as they travel
the path of life.

Little ones,

Verily, an unbroken line of descendants they shall live to see as
they travel the path of life.

. In the days that are calm and peaceful
. They shall abide as a people as they travel the path of life.
. Tam not the only great god.

. Then to Wa-ko"’-da Mo*-shi-ta, god of the upper region (sky),

they spake,

. Saying: O, grandfather,
. The little ones have become a people, O, grandfather.
53. The god of the sky replied: The little ones shall make of me their

bodies.

. When the little ones make of me their bodies,
. They shall enable themselves to live to see old age as they travel

the path of life.

. When the people of the Wa-zha’-zhe,

. Those of the Ho®’-ga,

. And those of the Tsi/-zhu

. Make of me their bodies as they travel the path of life,

. They shall enable themselves to live to see old age as they travel

the path of life.

. The four divisions of the days
. They shall enable themselves to reach and enter as they travel

the path of life.

. IT am not the only great god.

. To Wa-ko"’-da Hiu-dse’-ta, the goddess of the lower region

(earth), they spake,

. Saying: O, grandmother,
. The little ones have nothing of which to make their bodies.
. The goddess of the lower region replied: The little ones shall make

of me their bodies.

. When the little ones make of me their bodies,
. They shall enable themselves to live to see old age as they travel

the path of life.

. Little ones,
71. Verily, an unbroken line of descendants they shall live to see as

they travel the path of life,

=
on
S

THE OSAGE TRIBE [wrH. ANN. 36

bo

When the people of the Wa-zha’-zhe,

Those of the Ho®’-ga,

Ancd_those of the Tsi/-zhu

. Make of me their bodies as they travel the path of life,

Children, in an unbroken line of births, they shall live to see, as

they travel the path of life,

77. The four great divisions of the days,

78. They shall enable themselves to reach and enter, as they travel
the path of life,

79. The days that are calm and peaceful,

80. They shall enable themselves to reach and enter, as they travel

the path of life.

ew)

SS ESOS (OSS I
oe

81. Verily, all the gods,

82. I, who stand here, have made to lie purified of anger and of
violence.

83. When the little ones make of me their bodies, '

84. Children, in an unbroken line of births, they shall live to see, as
they travel the path of life.

At the close of the wi’-gi-e the To"’-wo" A-do"-be rises. He goes
out, stands in front of the door, and calls in a loud voice:
1. Wa-ko"-da ho®-ba tha-gthi® ga-xe ta a-ka 1" da,
2. Tsi-zhu a-ka Wa-ko®-da ho™-ba tha-gthi® tse e a-ka tha,
3. Zhi®-ga-zhi®-ga- u-ki-wa-wa-the xtsi ni-ka-shi-ga tse e a-ka i" da.
He then walks to the eastern part of the village, where he proclaims.
4, Wa-ko"-da ho®-ba tha-gthi® xtsi ta a-ka i” da,
5. Ta-dse mi-hiu-dsi ho*-ba tha-gthi® xtsi ta a-ka i" da!
He then turns and walks to the southern part of the village, where
he pauses. and cries:
6, Ta-dse a-k’a dsi Wa-ko*-da ho®-ba tha-gthi® ga-xe ta a-ka 1" da!
He then turns and walks to the western part of the village, when
he pauses and calls:

7. Ta-dse ga-xpa dsi Wa-ko®-da ho®-ba tha-gthi® ga-xe ta a-ka i" da!

Then he walks to the northern part of the village, where he stands
and cries:

8. Ta-dse ba-co™ dsi Wa-ko"-da ho®-ba tha-gthi® ga-xe ta a-ka i” da!
FREE TRANSLATION

1, Wa-ko”/-da will cause the coming days to be calm and peaceful,

2. The Tsi’/-zhu have called upon Wa-ko"’-da to make the days calm and
peaceful,

3. That little ones may come to us in unbroken succession and we become a
people. .

4, Wa-ko"’-da will make the days beautiful.

LA FLESCHP] TRIBAL RITES

FREE TRANSLATION iksyal

5. Toward the winds of the rising of the sun the days will surely be calm and
peaceful.

6. Toward the winds of the south Wa-ko®-da will make the days to be calm
and peaceful.

. Toward the winds of the setting sun Wa-ko®’-da will make the days to be
calm and peaceful.

8. Toward the winds of the land of cedars (the north) Wa-ko"/-da will make

the days to be calm and peaceful.

“I

Thus concludes the supplication of the Tsi’-zhu Wa-shta’-ge and the
Wa’-tse-tsi Wa-shta’-ge gentes to the four great gods. In this cere-
mony is also an implied appeal to all the members of the tribe to
exercise self-control, so that no contentions may arise to excite anger
and hatred among the people but that all may live peacefully as in
days of cloudless skies.

Old men of the Tsi’-zhu Wa-shta’-ge gens, familiar with the
tribal traditions, say, in speaking of the office of chief, “When we
(the Tsi’-zhu) were called to the great council we were given a place
and the spokesman of the council said to us: ‘‘We have completed
the organization and have distributed the offices necessary for the
management of our government. You are the last to come into the
organization, but you shall have an office that shall be greatest in
sanctity and in dignity. The little ones (the people) shall be yours
to govern, and the title of your office shall be Ga-hi’-ge (Chief)
Your office shall be one of kindliness, and within your house there
shall be no anger, no hatred. You shall lead, and the people shall
follow you in the paths of peace that they may live long and increase
in numbers.” (See fig 2, No. 4.)

The hereditary office then established was religious in character
and was held through centuries in reverence by the people, even with
superstitious awe. The advent of the European trader introduced a
strange element, one that in time interfered with tribal affairs and
opened the way to changes that finally led to the abandonment of
the consecrated office. These historic changes will be treated in a
later volume.

NI’-KI NO*-K’O* RITE (HEARING OF THE SAYINGS OF
THE ANCIENT MEN)

(THE SEVENTH DEGREE OF THE OSAGE RITES)

The second Rite here presented is called by some of the gentes
Ni’-ki No®-k’o", Hearing of the Sayings of the Ancient Men, and by
other gentes Ni’-ki Wa-tho", Songs of the Sayings of the Ancient Men.

As has been previously pointed out (see introduction), this rite
deals with life in the abstract. It sets forth in particular the tribal
belief in the mysterious power known to the people as Wa-ko®/-da
and of the conception concerning the close relationship between
Wa-ko®’-da and all celestial and terrestrial forms.

Puace or tar Ni’-Kr No*%-K’o% in THE OrpEeR OF THE Rives

The Osage rites are divided into seven ceremonial divisions that
partake of degrees. According to the statements of certain men
familiar with the tribal rites it appears that the various gentes of the
tribe do not follow in an initiation a single fixed order of the seven
divisions, but that each gens has its own order, which it observes inde-
pendently of the others. Whatever may be the differences in the
order of six of the degrees, the one about to be described is by all the
gentes placed last, and thus becomes the seventh degree.

The following example will illustrate this tribal custom:

OrpER FIXED BY THE THO-XE GENS

1. Wa-xo/-be A-wa-tho", The Singing of the Wa-xo’-be Songs. (The
Wa-xo’-be is the sacred hawk, the symbol of courage.)

2. Ga Tha-dse Ga-xe, The Making of the Rush Mat Shrine for the
Sacred Hawk.

Mo®’-sha-ko® U-gtho", The Placing of the Sacred Burden-Strap
Within.”

4. No®’-zhit-zho® Wa-tho", The Songs of the Vigil Rite.

5. Wa-zhi?’-ga-o, The Rite of the Shooting of a Bird.

6. Wa-do’-ka We-ko, The Call to the Ceremonial Distribution. of
Scalps.

Ni’-ki Wa-tho", Songs of the Sayings of the Ancient Men.

ww

“J

12 No intimation is given as to what the words “placing within” refer to, but possibly they mean the
placing of the rite pertaining to the symbolic burden-strap within the list of the tribal rites. A man who
desires to honor his wife and to give her social standing, has a symbolic burden-strap ceremonially made
for her. This sacred article she is enjoined to give a conspicuous place in her house—to the left of the door
if her father belongs to the Tsi’-zhu tribal division, or to the right of the door if her father belongs to the
Ho»'-ga division.

152

REAU OF AMERICAN ETHNOLOGY THIRTY-SIXTH ANNUAL REPORT PLATE 15

WA-XTHI'-ZHI

Member ofthe I»-gthon’-ga (Puma) gens, son of Wa-thu’-ts’a-ga-zhi, from whom he acquired his wide knowledge
ofthe tribal rite Wa-xthi'-zhi is gifted with a retentive memory, and in May, 1918, at two consecutive sitting
ofseveral hours each, recited the wi'-gi-es of 19 gentes, and that of the ceremony of the T’on’-won A-don-be, mak
ing in all 1,587 lines,

BUREAU OF AMERICAN ETHNOLOGY THIRTY-SIXTH ANNUAL REPORT PLATE 16

|

WA-THU’-TS’A-GA-ZHI (NEVER-FAILS)

Member of the In-gtho»’-ga (Puma) gens, father of Wa-xthi’-zhi. It is said that Wa-thu’-ts’a-ga-zhi
was well versed in all of the tribal rites and that he communicated much of his knowledge of the
rites to his son. Tle died in 1910 at about 80 years of age.

LA FLESCHE] NI’-KI NON-K’O™ RITE 153
OrpDER Fixep By THE [X-aTHON’-GA GENS

1. Wa-zhi"’-ga-o, The Rite of the Shooting of a Bird.

2. No®/-zhi2-zho® Wa-tho", The Songs of the Vigil Rite.

3. Wa-xo’-be A-wa-tho®, The Singing of the Wa-xo’-be Songs.

4. Ca Tha-dse Ga-xe, The Making of the Rush Mat Shrine.

5. Mo®’-sha-ko" Ga-xe, The Making

of the Sacred Burden-Strap (fig.
10).

6. Wa-do’-ka We-ko, The Call to
the Ceremonial Distribution of
Scalps.

. Ni’-ki No"-k’o", The Hearing of the
Sayings of the Ancient Men.

The word Ni’-ki, the first part of the

title of the seventh degree, is a com-

bination of two words, Ni/-ka, men,
and i’-e, words or sayings. The last
part of the title used by the Tho’-xe

(Buffalo) gens is Wa-tho™’, songs,

“Songs of the Sayings of the Ancient

Men.” In the title used by the I°-

gtho®’-ga (Puma) gens the word useel

is No®-k’o®, to hear, making the full
title Ni’/-ki No®-k’o", The Hearing of
the Sayings of the Ancient Men.

As the version about to be presented
of the Ni’-ki degree is that belonging
to the I"-gtho"’-ga (Puma) gens, the
title given by that gens to the degree
will be used in the rendition given by ao ene Seen eat tie Mie
Wa-xthi’-zhi (pls. 15, 16), who is a__ Itis the emblem of her duty as a home-
member of that gens and a recognized — Puilder. The Mo»’-sha-kom ceremonially

: 3 Z made for a woman must never be used for
authority on the tribal rites. ordinary purposes. Its place isat the right

Both Wa-xthi’-zhi and Tse-zhi*’- of the door of her house if she is by birtha

c y ) Ho’-ga, and at the left if she was born a
ga-wa-da-i™-ga stated that a candi- — si-zhu. The Mo»’-sha-ko» was made of
date taking the Ni’-ki degree of the war — tanned buffalo skin.

rites is entitled to sit at the initiatory ceremonies of all the other six

degrees, for the reason that the Ni’-ki contains all the ceremonial forms

embodied in each of those degrees. An initiate into one of the seven
degrees who wishes to learn the ritual is required first to memorize the
titles of these degrees in the order as fixed by his own gens.

For some unexplained cause Wa-xthi’-zhi did not give a detailed
description of the preliminary ceremonies of the Ni’-ki degree—
namely, the Ki’-no", the symbolic painting of the face and body of
the Xo’-ka; the putting on of his sacerdotal attire in a prescribed
manner; and the Tsi Ta’-pe, the ceremonial approach of the candi-

~]

154 THE OSAGE TRIBE [wrH, ANN. 36

date, his initiator, the master of ceremonies, and the official messenger
to the House of Mystery. He made, however, the general statement
that a man wishing to be initiated into the degree sends the Sho’ka
(official messenger) of his gens for the No®’-ho®-zhi®-ga whom he desires
to act as Xo’-ka (initiator) and to confer the degree. On the arrival of
the chosen Xo’-ka the candidate makes his formal application for
initiation. During the formal conversation the two address each
other by the ceremonial kinship terms, elder brother and younger
brother.
REQUIREMENTS FOR INITIATION

Having come to an understanding as to the initiation, the two send
their Sho’-ka to summon the members of the order belonging to two
gentes—namely, the Tsi’-zhu Wa-no®, the principal war gens of the
Tsi’-zhu division, and the Wa-zha’-zhe Wa-no®, the principal war
gens of the Ho®’-ga division. On the arrival of the No®/-ho™-zhi®-ga
summoned, the Xo’-ka, in a formal address, tells them that the
candidate wishes to be initiated into the mysteries of the Ni/-ki
degree of the war rites and asks permission to initiate him. When
the No®’-ho™-zhi*-ga of these two gentes have given their consent, a
matter of mere formality, the Xo’-ka himself, or a man chosen to
assist him, recites, for the benefit of the candidate, the Wa-dsu’-ta
T-hi-tho"-be Wi’-gi-e, ‘‘ Wi’-gi-e of the Appearance of the Animals”’
(the appearance of life in bodily form), which is given in lines 341
to 427 of the Ni’-ki Wi’-gi-e (p. 167). This act binds the candidate
to carry out his determination to take the degree and the Xo/-ka to
confer it upon him. The candidate is given seven years within
which to prepare himself for the initiation. This he does by hunting
for the animal skins to be used as symbols in the ceremonies.

When the candidate has collected the animal skins required for the
ceremony, the fees for the Xo’-ka, the A’-ki-ho™ Xo/-ka, the leaders
of the gentes that take an active part in the ceremonies, and the pro-
visions for the entertainment of all the members of the order, he is
then ready to take the degree. Having thus prepared himself for
the initiation, the candidate sends his Sho’-ka to give formal notice
to the Xo’-ka that he is ready to “sing” the “‘Ni’-ki Songs.”

The following day, before sunrise, the Sho’-ka, A’-ki-ho® Xo’-ka,
and the candidate go together to the house of the Xo’-ka, the Sho’-ka
carrying the Xo’-ka mi, ceremonial robe for the Xo’-ka, which is
a dressed buffalo skin, and also other ceremonial articles to be worn
by the Xo’-ka throughout the ceremony. The symbolic painting and
dressing of the Xo’-ka haying been finished, the four men make the
Tsi-ta’-pe, the ceremonial approach, to the house of the candidate,
which, for the time, is the House of. Mystery.

LA FLESCHE] NI’-KI NO*-K’O* RITE 155

Ordinarily the ceremony begins from the Ki-cto’ Songs, which
include the Tsi-gi’-ka-xe, Songs of Setting up the House of Mystery
(pp. 198-201), but when the Xo’-ka, on examining the fees, finds that
his candidate has been very liberal he shows his pleasure by beginning
with line 1 of the wi’-gi-e and reciting it to the end. A Xo/-ka
will also do this if his candidate is a personal friend.

When the No’-ho™-zhi"-ga of the Wa-¢a’-be or the I"-gtho"’-ga
gens, who are the first to enter, have taken their place at the east
end of the lodge, the Xo’-ka and his assistant sing the Ki-cto’ Wa-tho,
Songs of the Gathering of the No®’-ho"-zhi"-ga. As before stated, the
version here given of this degree is that of the I*-gtho"’-ga (Puma)
gens, who use it in common with the Wa-ca’-be (Black Bear) gens.
When the singing of the songs has begun, the No®’-ho®-zhit-ga of the
Tsi’-zhu division, being in this case guests, enter first, according to
gentes, in single file and take their places at the north. Then,
according to gentes, the No®’-ho™-zhi"-ga of the Ho®’-ga division enter
in single file and take their places at the south side of the lodge (see
diagram, p. 83).

When all have taken their places and the songs come to a close,
the A’-ki-ho® Xo’-ka performs the Wa-the’-the, Sending Ceremony—
that is, the sending to the various gentes to whom they belong the
animal skins and the other articles collected by the candidate to be
used as symbols.

Wa-xthi’-zhi did not give the details of the Wa-the’-the ceremony
of the Ni’-ki Wa-tho", but Tse-zhi"’-ga-wa-da-i"-ga gave them not long
before his death and Wa-tse-mo®-i" recently.

oq

Wa-THE’-THE, OR CEREMONY OF SENDING
GIVEN BY TSE-ZHI"’-GA-WA-DA-I"-GA (THO’-XE GENS)

Ta’ [Ini-ka-shi-ga (Deer people). Mo*’-ca, arrow shafts, seven in
number.

Tsi’-zhu Wa-no® (War gens of the Tsi’-zhu). Mo®/-hi"-epe, battle-ax.

Tsi’-zhu Wa-shta’-ge (Tsi’-zhu Peace gens). Red plume, downy eagle
feather.

Ho"’-ga A-hiu-to™ (Ho?’-ga Eagle gens). White plume, downy eagle
feather.

Wa-¢a’-be (Ho®’-ga Black Bear gens). Mo*’-hit, Knife. (See lines
1391 to 1439 of this ritual.)

Ho"’-ga U-ta-no™-dsi (Isolated Ho®’-ga). I’-ga-mo", down of the
eagle.

GIVEN By WaA-TSE/-MON-1N (Wa-GA-BE GENS)

Tsi’-zhu Wa-no® (Tsi’-zhu War gens). Mo*’-ge_ tse-ha-wa-gtho",
Breast shield.

156 THE OSAGE TRIBE [ErH. ANN. 36

Wa-zha’-zhe Wa-no® (Wa-zha’/-zhe War gens). Arrow shafts, seven
in number.

Tse’-do-ga I®-dse (Buffalo face gens). Buffalo skin for ceremonial
moccasins.

Wa/’-tse-tsi Wa-shta’-ge (Ho®’-ga Peace gens). E-dsi-u’-gthi", sit as a
symbol.

Mi-k’i®’ (Sun and moon people). E-dsi-u-gthi".

Ho®’-ga U-ta-no"-dsi (Isolated Ho®’-ga). E-dsi-u/-gthi".

Ho’ I-ni-ka-shi-ga (Night people). E-dsi-u’-gthi*.

Ho*’-ga U-ga-sho® (Ho*’-ga Eagle gens). White plume, downy eagle
feather.

Ni’-ka Wa-ko"-da-gi (Men of Mystery). E-dsi-u/-gthi*.

Wa-¢a’-be (Ho®’-ga Black Bear gens). Mo®’-hit, Knife.

Tho’-xe (Buffalo Bull gens). Wa-to"’-ci wa-mo?-dse, seed corn.

O’-pxo® (Elk gens). Mo®’-ce-e, iron hoe, and I’-ga-mo®, eagle down.

, The enumerations given by Tse-zhi"’-ga-wa-da-i"-ga (Tho’-xe gens)
and by Wa-tse’-mo®-1" (Wa-¢a’-be gens) indicate that each gens has
its own version of the Wa-the’-the ceremony. In the enumeration
given by Tse-zhi®’-ga-wa-da-i"-ga the symbol he sends to the Tsi’-zhu
Wa-no® is a Mo"’-hi*-epe, battle-ax, a modern weapon substituted for
the ancient one called I’-tsi", “‘a club to strike with.” (For explana-
tion of the substitution and for the story of the I’-tsi", see lines 182 to
292 of the Wi’-gi-e To*-ga of the Tsi’-zhu Wa-no"; also lines 139 to
292 of the Wa-sha’-be A-thi® version of the same wi’-gi-e, to be given
in a later volume. Wa-tse’-mo*-i", in his enumeration, sends to the
Tsi’-zhu Wa-no" a Mo®’-ge tse-ha-wa-gtho", breast shield. (For the
story of the symbolic breast-shield, see Ki’-no™ Wi’-gi-e, lines 24 to
44, and lines 529 to 549 of the Wi’-gi-e To"-ga of the Tsi’-zhu Wa-no°.)

Ni/-K1 W1’-Gr-Es oF THE I*-a'rHo*’-GA, WaA-GA/-BE AND THE Ho%’-Ga
A-niu-ro’ GEnTES OF THE Ho%’-GA SuBpIvisIon

Tse-zhi®’-ga-wa-da-i"-ga sends to the Ta’ I-ni-ka-shi-ga, Deer gens,
of the Wa-zha’-zhe subdivision seven symbolic arrow shafts. Wa-
tse’-mo”-i" sends the arrow shafts to the Wa-zha’-zhe Wa-no" gens,
the chief war gens of the Wa-zha’-zhe subdivision. (For story of the
seven symbolic arrows, see wi’-gi-e of the Ho®’-ga A-hiu-to", Eagle
gens, given by Wa-tse’-mo"-i", lines 237 to 527.)

At the close of the Wa-the’-the ceremony the A’-ki-ho® Xo’-ka and
the members of each of the gentes to whom fees were sent recite,
simultaneously, their wi’-gi-es. The A’-ki-ho® Xo/’-ka, when the
degree is being conferred by the I®-gtho"’-ga gens, usually begins with
line 1199 of his wi’-gi-e, but if he is a personal friend of the candi-
date, or if he is pleased with the quality of his share of the fees, he
will recite from line 1 of the wi’-gi-e and continue to the end, thus
giving to the candidate the full story.

LA PLESCHH] NI/-KI NON-K’O* RITE 57

i)

Oo

VERSION OF THE PUMA GENS

(Osage version, p. 359; literal translation, p. 527)

. Veri ime and place, it has been said, in this house,
Verily, at that time and place, it has been said, in this } ;
. The Ho®’-ga, a people who possess seven fireplaces, were gathered

together;
Verily, at that time and place, it has been said, in this house,

. They spake to one another as they stood, saying: O, my younger

brothers,
Should not the little ones go below (to the earth) to become a
people? they said, as they stood facing one another.
Then, verily, at that time and place, it has been said, in this house,
They turned to four great gods in appeal for aid;
Verily, at that time and place, it has been said, in this house,
They spake first to the god of Day, who sitteth in the heavens,
Saying: O, my grandfather,

. Should not the little ones go below to become a people ?
. Verily, at that time and place, it has been said, in this house,
3. The god of Day replied, saying: You have said the little ones

have become persons;

. You have said the little ones should go below to become a people.
. The little ones shall make of me their bodies.

. When the little ones go below and become a people,

. They shall find in me the means of reaching old age.

. Behold my toes that are gathered in a cluster,
. In which the little ones shall find the means of reaching old age.

. Behold my ankles, that are wrinkled with age,
. In which the little ones shall find the means of reaching old age.

. Behold my knees, that are wrinkled with age,
. In which the little ones shall find the means of reaching old age.

. Behold the inner muscles of my thighs,
25. In which the little ones shall find the means of reaching old age.

26. Behold also the muscles of my breast, that are gathered in folds.

. In which the little ones shall find the means of reaching old age.

Behold the muscles of my arms, they have grown flabby with age.

. In which the little ones shall find the means of reaching old age.

. Behold the muscles of my throat, that have grown flabby with age,
. In which the little ones shall find the means of reaching old age.

. Behold my hair, that has grown scant and yellowish with age,

. In these scant locks of hair also

. The little ones shall find the means of reaching old age.

. When the little ones make of me the means of reaching old age,
. They shall always live to see their hair grown scant and yellowish

with age.

> Or or Ot Ot Or Ot Or
mI Oo Or

He Ww

co

THE OSAGE TRIBE [PTH. ANN. 86

. Behold the hair on the crown of my head, that has grown secant

with age,
In which the little ones shall find the means of reaching old age.

. When the little ones make of me the means of reaching old age,
. They shall always live to see the hair on the crown of their heads

grown scant with age.

. In the four great divisions of the days (stages of life)

. I dwell as a person.

3. When the little ones make of me their bodies

. These four great divisions of the days

. They shall enable themselves to reach and enter as they travel

the path of life.

. And in the days that are calm and peaceful
7. The little ones shall abide as a people as they journey upon life’s

pathway.

8. Verily, at that time and place, it has been said, in this house,
9. The Ho®’-ga, a people who possess seven fireplaces, were

gathered together.

ry ds . . . . .
. Verily, at that time and place, it has been said, in this house,
. They spake to one another as they stood, saymg: O, younger

brothers,

2. Should not the little ones go below to become a people, they said .

as they stood facing one another.
Then, verily, at that time and place, it has been said, in this house,
They turned to four great gods in appeal for aid.

. Verily, at that time and place, it has been said, in this house,

. They next spake to the god of Night, who sitteth in the heavens,
. Saying: O, my grandmother, :

. Should not the little ones go below to become a people ?

Verily, at that time and place, it has been said, in this house,
The god of Night replied, saying: You say the little ones should
go below to become a people.

. When the little ones go below and become a people,

. They shall find in me the means of reaching old age.

. Behold my toes, that are gathered in a cluster,

. In which the little ones shall find the means of reaching old age.

. Behold my ankles, that are wrinkled with age,
. In which the little ones shall find the means of reaching old age.

. Behold my knees, that are wrinkled with age,
. In which the little ones shall find the means of reaching old age.

. Behold the inner muscles of my thighs,
. In which the little ones shall find the means of reaching old age.

LA FLESCHE] NI/-KI NO*-K’ON RITE 159

71.
2

2. In which the little ones shall find the means of reaching old age.

Behold also the muscles of my breast, that are gathered in folds,

Behold the muscles of my arms, that have grown flabby with age,
In which the little ones shall find the means of reaching old age.

Behold my hair, that has grown scant with age,
The little ones

. Shall always live to see their hair grown scant with age.

8. Behold the hair on the crown of my head, that has grown seant

with age,

. These locks of hair also
. The little ones
. Shall always live to see the hair on the crown of their heads

grown scant with age.

2. The four great divisions of the days,

. They shall enable themselves to reach and enter.
. In the four great divisions of the days

5. The little ones shall always dwell as a people,

. And in the days that are calm and peaceful,

. The little ones shall always abide as a people.

. Verily, at that time and place, it has been said, in this house,
. The Ho®’-ga, a people who possess seven fireplaces, were gathered

together.

. Verily, at that time and place, it has been said, in this house,
. They spake to one another as they stood, saying: O, yéunger

brothers,

2. The little ones have become persons; O, younger brothers, they

stood saying to one another,

. Should not the little ones go below to become a people ?

. Verily, at that time and place, it has been said, in this house,
5. They turned to four great gods in appeal for aid.

. Verily, at that time and place, it has been said, in this house,

. They spake to the Male Star (Morning Star), who sitteth in the

heavens,

. Saying, O, grandfather,

. Should not the little ones go below to become a people ¢

. Verily, at that time and place, it has been said, in this house,

. The Male Star replied, saying. You say the little ones should go

- below to become a people.

. When the little ones go below and become a people,

. The little ones shall find in me the means of reaching old age.

. Behold my toes, that are gathered in a cluster.

. In which the little ones shall find the means of reaching old age.

160

106.
107.

108.
109.
110.

Mile
112.

113.
114.

115:

116.

THE OSAGE TRIBE [ETH, ANN. 36

Behold my ankles, that are wrinkled with age,
In which the little ones shall find the means of reaching old age.

Verily, at that time and place, it has been said, in this house,
He continued: Behold my knees, that are wrinkled with age,
In which the little ones shall find the means of reaching old age.

Behold the inner muscles of my thighs,
In which the little ones shall find the means of reaching old age.

Behold the muscles of my breast, that are gathered in folds,
In which the little ones shall find the means of reaching old age.

Behold also the muscles of my arms, that have grown flabby
with age,
In which the little ones shall find the means of reaching old age.

. Behold the muscles of my throat, that have grown flabby with

age,

. In which the little ones shall find the means of reaching old age.

. Behold my shoulder, that is bent with age,
. In which the little ones shall find the means of reaching old age.

. Behold my hair, that has grown scant and yellowish with age.
. The little ones
. Shall always live to see their hair grown scant and yellowish

with age.

. Behold the hair on the crown of my head, that has grown scant

with age.

. The little ones
. Shall always live to see the hair on the crown of their heads

grown scant with age.

. Verily, at that time and place, it has been said, in this house,
. He said to them: The four great divisions of the days

. The little ones shall enable themselves to reach and enter.

. In the four great divisions of the days

. The little ones shall always abide as a people,

. And in the days that are calm and peaceful

. The little ones shall always abide as a people.

. Verily, at that time and place, it has been said, in this house,
. The Ho®’-ga, a people who possess seven fireplaces, were gathered

together.

. Verily, at that time and place, it has been said, in this house,
. They spake to one another as they stood, saying: O, younger

brothers,

LA PLPSCHE] NI’-KI NON-K’ON RITE 161

138.

139.
140.
141.
142.
143.

144.
145.

146.
147.
148.

149,
150.

The little ones have become persons; O, younger brothers, they
stood saying to one another,

Should not the little ones go below to become a people ?

Verily, at that time and place, it has been said, in this house,

They turned to four great gods in appeal for aid.

Verily, at that time and place, it has been said, in this house,

They spake to the Female Star (the Evening Star), who sitteth
in the heavens,

Saying: O, grandmother,

The little ones have become persons; O, grandmother, they said
to her,

Should not the little ones go below to become a people?

Verily, at that time and place, it has been said, in this house,

The Female Star replied: You say the little ones have become
persons. ,

When the little ones go below and become a people,

They shall find in me the means of reaching old age.

Behold my toes that are gathered in a cluster,
In which the little ones shall find the means of reaching old age.

. Behold my ankles that are wrinkled with age,
. In which the little ones shall find the means of reaching old age.

. Behold my knees that are wrinkled with age,
6. In which the little ones shall find the means of reaching old age.

7. Behold the inner muscles of my thighs,

In which the little ones shall find the means of reaching old age.

. Behold the muscles of my breast that are gathered in folds,
. In which the little ones shall find the means of reaching old age.

. Behold the muscles of my arms that have grown flabby with age,
. The little ones shall always live to see the muscles of their arms

grown flabby with age.

3. Behold the muscles of my throat, that have grown flabby with

age,

. The little ones shall always live to see the muscles of their throat

grown flabby with age.

. Behold my shoulder that is bent with age,
. The little ones shall always live to see their shoulder bent with

age.
2786—21——_11

THE OSAGE TRIBE [PrH. ANN. 36

. Behold my hair that has grown scant and yellowish with age,
. The little ones
. Shall always live to see their hair grown scant and yellowish

with age.

. Verily, at that time and place, it has been said, in this house,
. She said to them: The four great divisions of the days

. The little ones shall enable themselves to reach and enter.

. In the four great divisions of the days

. The little ones shall always abide as a people.

. In the days that are calm and peaceful

. The little ones shall always abide as a people.

77. Verily, at that time and place, it has been said, in this house,
178. The people spake to one another, saying: Should not the little

ones go below to become a people?

. Verily, at that time and place, it has been said, in this house,
. They spake to one another, saying: O, younger brothers.
. Then they turned to Ho®’-ga A-hiu-to", the Ho®’-ga with wings

(the immature golden eagle),

182. To whom they spake, saying: O, younger brother,

. Let the little ones go below to become a people; O, younger

brother, they said to him.

. Verily, at that time and place, it has been said, in this house,
. The Ho®-ga A-hiu-to® replied, saying: You say the little ones

should go below to become a people.

. I shall make search for a way and lead them thither, O, elder

brothers, he said, in quick response.

. Verily, at that time and place, it has been said, in this house,
. He led the people downward, passing through four heavens as

he descended,

. Soaring swiftly in wide circles.

. Four times he soared.

. Without a pause he sped downward.

. Verily, at that time and place, it has be zn gaid, in this house,
. He came within sight of the tops of seven trees.
. Close to these tree tops he soared and paused.

. Then on the tops of the seven rees

. The people alighted.

. The people who possess seven fireplaces

. Alighted upon the tops of the seven trees.

. And set their feet firmly upon them.

. They spake to one another, saying: O, younger brothers,
. Behold it is not possible for the little ones to become a people

here below, O, younger brothers, they said to one another.

LA FLESCHD] NI’/-KI NON-K’ON RITE 1638

202.
203.
204.
205.
206.

207.
208.
209.
210.
211.

Verily, at that time and place, it has been said, in this house,

They spake again to one another, saying: O, younger brothers.

Then they turned to the Ho®’-ga Wa/-tse-ga-wa (Star-radiant),

To whom they spake, saying: O, younger brother,

It is not possible for the little ones to become a people here
below, O, younger brother, they said to him.

Then the Ho®’-ga Wa’-tse-ga-wa

Hastened, as these words were spoken,

To the Spider-like (the water-spider)

And spake to him, saying: O, grandfather,

It is not possible for the little ones to dwell upon the surface of
the water, O, grandfather.

2. Verily, at that time and place, it has been said, in this house,
3. The Spider-like replied, saying: You say it is not possible for

the little ones to dwell upon the surface of the water.

. I shall make search for a way to help them, O little one.

. Verily, at that time and place, it has been said, in this house,

. Verily, against the current,

. The Spider-like ran upon the surface of the water,

. And he spake, saying: Even Wa-ko®’-da himself

. Is not able to see my footprints,

. When the little ones make of me their bodies,

. Even Wa-ko®’-da himself

2. Shall not be able to see their footprints.

. Behold the parting of the waters in forked lines as I push onward.
. It is the parting of the gods of the waters to make way for me as

I push onward.

. When the little ones make of me their bodies,
. The gods themselves shall make way for them as they push

onward.

. Verily, at that time and place, it has been said, in this house,
. Wa’-tse-ga-wa hastened to the Black-bean-like (the water-

beetle, the whirligig),

. To whom he spake, saying: O, grandfather,
. It is not possible for the little ones to dwell upon the surface of

the water.

1. Verily, at that time and place, it has been said, in this house,
. The Black-bean-like replied, saying: You say it is not possible

for the little ones to dwell upon the surface of the water.

. I shall make search for a way to help them, O, little one.

. Verily, as he spake these words,

. He pushed forth, even against the current,

. Rippling the waters as he sped onward,

. And he spake, saying: Behold the parting of the waters as I

push onward.

THE OSAGE TRIBE [PTH. ANN. 36

. It is the parting of the gods of the waters to make way for me as

T push onward.

. When the little ones make of me their bodies,
- The gods themselves shall make way for them as they push

onward.

. Verily, at that time and place, it has been said, in this house,
2. The Ho"’-ga, a people who possess seven fireplaces, were gathered

together.

. Verily, at that time and place, it has been said, in this house,
. They spake to one another, saying: The little ones have nothing

of which to make their bodies, O, younger brothers, they said
to one another.

. Verily, at that time and place, it has been said, in this house,

. The Ho®’-ga Wa’-tse-ga-wa,

. Even as these words were spoken,

. Hastened to the Whitleather-like (a white leech),

. To whom he spake, saying: O, grandfather,

. It is not possible for the little ones to dwell upon the surface of

the water, O, grandfather.

. Verily, at that time and place, it has been said, in this house,
. The Whitleather-like replied, saying: You say it is not possible

for the little ones to dwell upon the surface of the water.

. I shall make search for a way to help them, O, little one.

. Verily, at that time and place, it has been said, in this house,

. Even as he spake these words he pushed forth

. And said to Wa’-tse-ga-wa: Behold the parting of the waters as

I push onward.

. It is the parting of the gods of the waters to make way for me

as I push onward.

. When the little ones make of me their bodies,
. The gods themselves shall make way for them as they push

onward.

. Verily, at that time and place, it has been said, in this house,

. The Wa’-tse-ga-wa,

2. Even as these words were spoken,

3. Hastened to the Leech,

. To whom he spake, saying: O, grandfather,

. It is not possible for the little ones to dwell upon the surface of

the water, O, grandfather.

. Verily, at that time and place, it has been said, in this house,
7. The Leech replied, saying: You say it is not possible for the

little ones to dwell upon the surface of the water.

. I shall make search for a way to help them, O, little one.
. Even as he spake these words he pushed forth,

LA FLESCHE] NI’-KI NON-K’ON RITE 165

. And he said to Wa’-tse-ga-wa: Behold the parting of the waters
as I push onward. ;

. It is the parting of the gods of the waters to make way for me
as I push onward.

. When the little ones make of me their bodies,

3. The gods themselves shall make way for them as they push

onward.

. Verily, at that time and place, it has been said, in this house,

. The people spake to one another, saying: O, younger brothers,
. It is not possible for the little ones to dwell upon the surface of
the water, O, younger brothers, they said to one another.

. Then they turned to Wa’-tse-ga-wa,

. To whom they spake, saying: O, younger brother,

. It is not possible for the little ones to dwell upon the surface of
the water, O, younger brother, they said to him.

. Verily, at that time and place, it has been said, in this house,

. Even as these words were spoken,

2. The Wa’-tse-ga-wa hastened forth and came to O’-pxo® To®-ga

(the Great Elk),
. With whom he stood face to face.

. Verily, at that time and place, it has been said, in this house,

. He quickly returned and, standing before his elder brothers,

. Spake to them, saying: Behold, elder brothers, a man stands
yonder.

. Verily, at that time and place, it has been said, in this house,

. The elder brothers spake, saying: In truth, what man’s son is he ?

. Verily, at that time and place, it has been said, in this house,

. The Great Elk himself replied, saying: I am a Ho®’-ga (a sacred
person), O, elder brothers.

. Lam O’-pxo® To"-ga, O, elder brothers.

. Verily, at that time and place, it has been said, in this house,

. The elder brothers spake to him, saying: O, younger brother,

. It is not possible for the little ones to dwell as a people upon
the surface of the water, O, younger brother, they said to him.

295. Verily, at that time and place, it has been said, in this nouse,

. O'-pxo® To®-ga replied, saying: You say it is not possible for
the little ones to dwell as a people upon the surface of the
water.

. | am a person who is never absent from any place or any
important movement.

. Verily, at that time and place, it has been said, in this house,

. O’-pxo" To®-ga suddenly threw himself violently upon the earth

. And disturbing the water in all its vastness.

. For a second time

THE OSAGE TRIBE (PTH. ANN. 86

2. He threw himself violently upon the earth,
. And the depth of the waters began to lower.

The elder brothers then spake to one another, saying: O, younger
brothers,

. It is certain from the signs that our younger brother is about to

perform some great deed, O, younger brothers.

. For the third time O’-pxo® To®-ga

. Threw himself violently upon the earth,

. Again making the depth of the waters to lower.

. For the fourth time

. He threw himself violently upon the earth,

. And he made the land of the earth to appear, to become dry

and habitable.

2. The elder brothers again spake to one another, saying: Behold,

younger brothers,

. It is certain from the signs that our younger brother is about

to perform another great deed.

. Verily, at that time and place, it has been said, in this bade

. The Great Elk stood and faced the winds of the four corners of
the earth,

. Faced each in turn in sacred sequence.

. First the winds that come from the rising sun

. He approached as in a hollow, stood therein,

. And called loudly over the lands of the earth.

. At the second movement

. The winds that come from the land of cedars, the winds of the

north,

2. He approached as in a hollow and stood facing.

. Verily, at that time and place, it has been said, in this house,
4. He called loudly over the lands of the earth.

. Then the winds that come from where drops the sun (the west)
. He approached as in a hollow, stood therein,

. And called loudly over the lands of the earth.

. At the fourth movement

. The winds that come from A-k’a (A-k’a, the name for the south

winds, is archaic and can not be interpreted)

. He approached as in a hollow, stood therein,

. And called loudly over the lands of the earth.

2. Thus, for the winds of the four corners of the earth,

3. For the winds of each of the four corners,

. He made and gave the breath of life.

. Then he spake, saying: In this manner the little ones shall call

to the winds when in distress.

. Verily, in this manner they shall call to the winds,

LA FLESCHE] NI/-KI NON-K’ON RITE 167

337. And their voice shall always be heard by Wa-ko®’-da.

338.
339.
340,

341.
342.

It is my breath of life.

When the little ones seek protection therein,

They shall enable themselves to live to see old age as they travel
the path of life.

Verily, at that time and place, it has been said, in this house,
The elder brothers spake to one another, saying: Behold, younger
brothers,

3. Itis certain that our younger brother is about to perform another

great deed.

. Verily, at that time and place, it has been said, in this house,

. The Great Elk

. Again threw himself violently upon the earth.

. Verily, at that time and place, it has been said, in this house,

. He strew upon the earth the hairs of his body, where they lay

in profusion.

. Then the Great Elk spake, saying: Behold these hairs of my

body,

. I have not scattered them upon the earth without a purpose.

. Grasses of the earth,

. Of every kind I have made them to be.

. When the little ones approach the grasses of the earth (in search

for food),
There, in their midst the animals shall always appear for them
in abundance.

. Verily, at that time and place, it has been said, in this house,

. The Great Elk turned his head away from the elder brothers

. And spake, saying: Behold the ball-like muscles of my rump,

. The rounded hills of the earth.

. Verily, all the rounded hills of the earth I have made them to be.
. When the little ones approach the rounded hills of the earth,

. There the animals shall always appear for them in abundance.

. Behold the side of the upper part of my body.

. This also shall be

. The wide plains of the earth.

. Verily, all the plains of the earth I have thus made them to be.
. When the little ones approach the plains of the earth,

. There the animals shall always appear for them in abundance.

. Behold the middle of my back, my spine,

. That also shall be

. The ridges of the earth.

. Verily, all the ridges of the earth I have made my spine to be.

THE OSAGE TRIBE [PrH. ANN. 36

. When they approach the ridges of the earth,
. For the use of the little ones,
. The animals shall always appear on the ridges of the earth.

. Verily, at that time and place, it has been said, in this house,
. He spake again to the elder brothers, saying: Behold the inward

curve of my neck.

. This is the gaps in the ridges of the earth,
8. Verily, all the gaps of the ridges of the earth I have made to be

as the curve of my neck.

. When the little ones approach the gaps of the ridges of the earth,
. There the animals shall always appear for them in abundance.

. Verily, at that time and place, it has been said, in this house,

. He spake again, saying: Behold the tip of my nose,

. That is not in its place without a purpose,

. The ends of the ridges of the earth,

. Verily, all the ends of the ridges of the earth I have made it to be.
. When the little ones approach the ends of the ridges,

. There the animals shall always appear for them in abundance.

. Verily, at that time and place, it has been said, in this house,

. He said to them: Behold the topmost tines of my horns.

. These are the small creeks of the earth.

. Verily, all the small creeks of the earth I have made them to be.
. When the small creeks of the earth

. The little ones approach,

. There the animals shall always appear for them in abundance.

. Behold the branch of my horn next in line below.
. They are the larger branches of the streams of the earth.
. Verily, all the larger branches of the streams I have made them

to be.

. When the little ones approach the larger branches,
. There the animals shall always appear for them in abundance.

. Behold the largest of the tines,
. The branches of the rivers on whose banks stand groves of trees.
. Verily, all the branches of the rivers on whose banks stand groves

of trees I have made them to be.

. When the little ones approach the branches of these rivers,
. Along the banks of these branches also
. The animals shall appear for them in abundance.

. Behold the main beams of my antlers,
. They are also
. The great rivers of the earth.

LA FLESCHE] NI’/-KI NON-K’ON RITE 169

409.
410.
411.
412.

413.
414.
415.
416.
417.
418.
419.

Verily, all the great rivers of the earth I have made them to be.
When the little ones approach the banks of the rivers of the earth,
There also,

The animals shall always appear for them in abundance.

Behold the bases of my horns,

The loose rocks of the earth.

Verily, all the loose rocks of the earth I have made them to be.

When the little ones approach the loose rocks of the earth,

The animals shall always appear for them in abundance;

When they approach the loose rocks of the earth,

The little ones shall always cause the animals to appear in
abundance.

. Verily, at that time and place, it has been said, in this house,

. He continued: Behold the center of my forehead,

. It is not in its place without a purpose,

. [have made it to be a snare (for all creatures) for my own use;
. When the little ones also make of it a snare for their use,

. They shall always make use of it when they go against their

enemies toward the setting of the sun,

. To overcome their foes and make them to fall.

. Behold my brow antlers, that are curved downward.

. They are not curved without a purpose.

. I have made them to be standards for my own use.

. Toward the setting of the sun are my enemies.

. It is toward them that I have menacingly turned my curved

antlers.

2. They shall be used by the little ones when they go against their

enemies toward the setting of the sun,

. To overcome their foes and make them to fall.

. Verily, at that time and place, it has been said, in this house,

. The Ho®’-ga, a people who possess seven fireplaces,

. Spake to one another, saying: O, younger brothers,

. It is not possible for the little ones to dwell upon the surface of

the water.

. Verily, at that time and place, it has been said, in this house,
. The Ho®’-ga Wa/-tse-ga-wa

. Set forth with quickened footsteps

. Toward an open prairie where trees grow not,

. And there, before the open prairie, he paused and stood.

. Verily, at that time and place, it has been said, in this house,
. He beheld there a man,

. Standing plainly in sight,

170

446.
447.

448.
449.
450.
451.
452.
453.
454.
455.
456.
457.
458.

459.
460.

461.
462.
463.
464.
465.
466.

467.
468.
469.
470.
471.
472.
473.
474.

475.
476.

477.

478.

THE OSAGE TRIBE [PrH, ANN. 36

Standing with uplifted hand,

With the fingers divided, giving the hand a cloven, a forked
appearance.

W a’-tse-ga-wa returned in haste

And spake to his elder brothers, saying: O, elder brothers,

A man stands yonder in the open prairie.

Then the elder brothers spake, saying: O, younger brothers,

Tt matters not what man’s son he may be.

Let us send him to the abode of spirits, O, younger brothers.

Verily, at that time and place, it has been said, in this house,

With heads bent forward and with firm resolve,

They hastened thitherward with quickened footsteps.

His index finger the leader

Moistened between his lips to slay the man by pointing at him
with it.

It matters not what man’s son he may be,

Let us send him to the abode of spirits, O, younger brothers,
they said to one another.

The brothers came close to the man and paused,

Whereupon the man spake, saying: O, elder brothers,

T am a Ho?’-ga,

T am Ho®’-ga Mo?-i®’-ka-zhi"-ga, The Little Earth.

I am he, O, elder brothers.

T am a person who is never absent from movements of impor-
tance.

T am about to give you the things that will cause you to be
heartily grateful, O, elder brothers.

Verily, at that time and place, it has been said, in this house,

The elder brothers spake to one another, saying: O, younger
brothers,

It is certain by the signs that our younger brother

Is about to perform some important deed.

Verily, at that time and place, it has been said, in this house,

A bit of the dark soil of the earth,

The Little Earth brought forward and stood holding it aloft and
offering it to the brothers,

Saying, as he did so: This bit of the earth’s soil

I give to you; it is a gift that will satisfy your hearts’ longings,
O, elder brothers.

When you use it (as a sacred symbol), when offering your suppli-
cations,

Your prayers shall always be readily granted, O, elder brothers.

LA FLESCHE] NI’-KI NON-K’ON RITE 171

479.
480.
481.
482.
483.
484.
485.
486.
487.

When, in the dawning of the day,

You put upon your face a bit of the dark soil of the earth

And shed your tears of longing,

Even before the sun has risen to the height of your houses,

Your prayers shall always be readily granted, O, elder brothers.

Although this be true,

When you have put upon your face the dark soil of the earth

Beware of closing your eyes in sleep, O, elder brothers,

For when you close your eyes in sleep, while yet this sign is upon
your face,

. You shall cause yourself to fail to reach old age, O, elder brothers.

. Verily, at that time and place; it has been said, in this house,
. The Little Earth brought forward a bit of the blue soil of the

earth

. And stood offering it to the brothers,

. Saying, as he did so: This bit of the earth’s soil, I also,

. Give to you, it is a gift that will satisfy your hearts’ longings.

. When you use it when offering your supplications,

5. Your prayers shall always be readily granted, O, elder brothers,
. When, in the dawning of the day,

. You put upon your face a bit of the blue soil of the earth,

. Even before the sun has risen to the height of your houses,

. You shall never fail to secure fulfillment of your desires, O, elder

brothers.

. Verily, at that time and place; it has been said, in this house,

. Little-earth sank into the ground as though gulped in by it,

. And quickly reappeared with a bit of the red soil of the earth,
. Which he stood offering to the brothers,

. Saying as he did so: This bit of the earth’s soil also,

. I give to you, it is a gift that will satisfy your hearts’ longings,

O, elder brothers.

. When you put upon your face a bit of the red soil of the earth,
. You shall not shed tears, O, elder brothers,

. For when you shed tears while yet this sign is upon your face,
. There are penalties which I shall make you to suffer, O, elder

brothers,

10. Although this be true,
1. When you go forth toward the setting of the sun,

12. You shall surely succeed in making your enemies to fall in death,

O, elder brothers,

3. You shall always succeed with ease in making your enemies to

fall in death, O, elder brothers,

THE OSAGE TRIBE [EVH, ANN. 36

. Verily, at that time and place; it has been said, in this house,

. He again sank into the earth as though gulped in,

. And quickly reappeared with a bit of the yellow soil of the earth,
. Which he stood offering to the brothers,

. Saying, as he did so; This bit of the earth’s soil also,

9. You shall carry with you as you offer your supplications,

. When you go forth toward the setting of the sun,

. And when the fair captive,

2. You cause yourself to find and take,

. You shall put upon his face this bit of earth as a captive sign,

O, elder brothers,

4. The fair captive you shall always succeed in finding and taking,

O, elder brothers, he said to them.

. Verily, at that time and place; it has been said, in this house,
. He further said to them: Behold my cloven hands,

. Which I hold up not without a purpose.

. It is toward the setting of the sun,

. That I raise these cloven hands in menace;

. When the little ones turn to these hands for protecting aid,
. They shall always succeed in making their enemies to fall.

. I have made these cloven hands to be the forked poles,

. Verily, every kind of forked pole and for every use;

. Verily, at that time and place; it has been said, in this house,
. He said to them: When the little ones turn to these hands for

protecting aid,

. The little ones shall always find with ease a protecting aid,

O, elder brothers, he said to them.

. Verily, at that time and place, it has been said, in this house,
8. The Ho"’-ga, a people who possess seven fireplaces, spake to one

another,

. Saying: O;, younger brothers,

. The little ones have nothing of which to make their bodies,

. Whereupon the Ho®’-ga Wa’-tse-ga-wa,

. Quickly went forth to the great red boulder, that sitteth firmly

upon the earth.

3. Close to the red boulder he paused and stood;

. Then in haste he returned to his elder brothers, to whom he said:
5. O, elder brothers,

. A grandfather of ours sits yonder, O, elder brothers.

. Then the elder brothers spake to one another, saying: O, younger

brothers,

. Our younger brother
. Tells us a grandfather of ours sits yonder.

LA FLESCHE] NI/-KI NON-K’ON RITE 173

550.
551.
552.
553.

Then with heads bent thitherward

They set forth with quickened footsteps

To the red boulder that sitteth firmly upon the earth.

Around it they gathered, close to it they stood and spake rev-
erently,

. Saying: O, grandfather.

. O, grandfather, they said to him,

. The little ones have nothing of which to make their bodies.

. Verily, at that time and place, it has been said, in this house,

. The red boulder spake, saying: You say the little ones have

nothing of which to make their bodies.

. [am a person of whom the little ones may well make their bodies.
. Tam difficult to be overcome by death.

. When the little ones make of me their bodies,

. They also shall always be difficult to overcome by death.

. Verily, at that time and place, it has been said, in this house,

. He spake again, saying: Even the malevolent gods in their

destructive course

. Pass by me in divergent lines, leaving me unmolested.
. When the little ones make of me their bodies,
. The malevolent gods shall pass by, leaving them unmolested.

. Verily, at that time and place, it has been said, in this house,
9. He continued: Even the malevolent gods

. Stumble and fall when they happen to strike against me.

. When the little ones make of me their bodies,

2. Even the malevolent gods

. Shall stumble and fall when they happen to strike against the

little ones.

. Verily, at that time and place, it has been said, in this house,
. He said: Even the malevolent gods

. Fear to set teeth upon me in anger.

. When the little ones make of me their bodies,

. Even the malevolent gods

. Shall fear to set teeth upon the little ones in anger.

. Verily, at that time and place, it has been said, in this house,
. He continued: Even the malevolent gods

. Are stricken with pain when they dare to set teeth upon me.
3. When the little ones make of me their bodies,

. Even the malevolent gods

. Shall draw in their breath as when stricken with pain when they

dare to set teeth upon the little ones.

. Verily, at that time and place, it has been said, in this house,
. He said: Even the malevolent gods
. Break their teeth when they set them upon me in anger.

THE OSAGE TRIBE [BYH, ANN, 36

. When the little ones make of me their bodies,
. Even the malevolent gods
. Shall break their teeth when they set them upon the little ones

in anger.

. Verily, at that time and place, it has been said, in this house,
. The Ho®’-ga, a people who possess seven fireplaces, spake to one

another,

. Saying: O, younger brothers,

. The little ones have nothing of which to make their bodies,

. Whereupon the Ho®’-ga Wa/-tse-ga-wa

. Quickly went forth

. To the great black boulder that sitteth firmly upon the earth.

. Close to the black boulder he paused and stood.

. Then, in haste, he returned to his elder brothers, to whom he

said: O, elder brothers,

. A grandfather of ours sits yonder, O, elder brothers.

Then the elder brothers spake to one another, saying: O, younger
brothers,

. Our younger brother
. Tells us a grandfather of ours sits yonder.

Then with heads bent thitherward

. They set forth with quickened footsteps

To the black boulder, that sitteth firmly upon the earth.

. Around it they gathered; close to it they stood and spake

reverently,

. Saying: O, grandfather,

. O, grandfather, they said to him,

. The little ones have nothing of which to make their bodies.

. Verily, at that time and place, it has been said, in this house,

. The Black Boulder spake, saying: You say the little ones have

nothing of which to make their bodies.

. Lam a person of whom the little ones may well make their bodies.
. Lam difficult to be overcome by death.

. When the little ones make of me their bodies,

. They also shall always be difficult to overcome by death.

. Verily, at that time and place, it has been said, in this house,

. He spake again, saying: Even the malevolent gods in their

destructive course

. Pass by me in divergent lines, leaving me unmolested.
. When the little ones make of me their bodies,
. The malevolent gods shall always pass by, leaving them

unmolested.

. Verily, at that time and place, it has been said, in this house,

He continued: Even the malevolent gods

LA FLESCHB] NI/-KI NON-K’ON RITE 175

625.
626.
627.
628.

629.
630.
631.
632.
633.
634.
635.
636.
637.
638.
639.
640.

641.
642.
643.
644.
645.
646.

647.
648.

649.
650.
651.
652.
653.
654.
655.

Stumble and fall when they happen to strike against me.

When the little ones make of me their bodies,

Even the malevolent gods

Shall stumble and fall when they happen to strike against the
little ones.

Verily, at that time and place, it has been said, in this house,

He said: Even the malevolent gods

Fear to set teeth upon me in anger.

When the little ones make of me their bodies,

Even the malevolent gods

Shall fear to set teeth upon the little ones in anger.

Verily, at that time and place, it has been said, in this house,

He continued: Even the malevolent gods

Are stricken with pain when they dare to set teeth upon me.

When the little ones make of me their bodies,

Even the malevolent gods

Shall be stricken with pain when they dare to set teeth upon
the little ones in anger.

Verily, at that time and place, it has been said, in this house,

He said: Even the malevolent gods

Break their teeth when they set them upon me in anger.

When the little ones make of me their bodies,

Even the malevolent gods

Shall break their teeth when they set them upon the little ones
in anger.

Verily, at that time and place, it has been said, in this house,

The Ho®’-ga, a people who possess seven fireplaces, spake to one
another,

Saying: O, younger brothers,

The little ones have nothing of which to make their bodies.

Whereupon the Ho®’-ga Wa’-tse-ga-wa

Quickly went forth

To the White Boulder, that sitteth firmly upon the earth.

Close to the White Boulder he paused and stood.

Then in haste he returned to his elder brothers, to whom he said:
O, elder brothers,

. A grandfather of ours sits yonder, O, elder brothers.
. Then the elder brothers spake to one another, saying: O, younger

brothers,

. Our younger brother

. Tells us a grandfather of ours sits yonder, O, younger brothers.
. Then, with heads bent thitherward,

. They set forth, with quickened footsteps,

. To the White Boulder, that sitteth firmly upon the earth.

176
663.

664.
665.
666.
667.
668.

669.
670.
671.
672.
673.
674.
675.
676.
677.

678.
679.
680.
681.
682.
683.

684.
685.
686.
687.
688.
689.
690.
691.
692.
693.
694.
695.

696.
697.
698.
699.
700.
701,

THE OSAGE TRIBE (ETH, ANN. 36

Around it they gathered; close to it they stood and spake rey-
erently,

Saying: O, grandfather,

O, grandfather, they said to it,

The little ones have nothing of which to make their bodies.

Verily, at that time and place, it has been said, in this house,

The White Boulder spake, saying: You say the little ones have
nothing of which to make their bodies.

Tam a person of whom the little ones may well make their bodies.

I am difficult to be overcome by death.

When the little ones make of me their bodies,

They also shall always be difficult to overcome by death.

Verily, at that time and place, it has been said, in this house,

Even the malevolent gods, in their destructive course

Pass by me in divergent lines, leaving me unmolested.

When the little ones make of me their bodies,

The malevolent gods shall always pass by, leaving them unmo-
lested.

Verily, at that time and place, it has been said, in this house,

He continued: Even the malevolent gods i

Stumble and fall when they happen to strike against me.

When the little ones make of me their bodies,

Even the malevolent gods

Shall stumble and fall when they happen to strike against the
little ones.

Verily, at that time and place, it has been said, in this house,

He said: Even the malevolent gods

Fear to set teeth upon me in anger.

When the little ones make of me their bodies,

Even the malevolent gods

Shall fear to set teeth upon the little ones in anger.

Verily, at that time and place, it has been said, in this house,

He continued: Even the malevolent gods

Are stricken with pain when they dare to set teeth upon me.

When the little ones make of me their bodies,

Even the malevolent gods

Shall be stricken with pain when they dare to set teeth upon
the little ones.

Verily, at that time and place, it has been said, in this house,

He said: Even the malevolent gods

Break their teeth when they set them upon me in anger.

When the little ones make of me their bodies,

Even the malevolent gods

Shall break their teeth when they set them upon the little ones
in anger.

LA FLBSCHB] NI/-KI NON-K’ON RITE ILL

702.
703.

704.
705.
706.
707.
708.
709.
710.

(obit
712.

713.
714.
715.
716.
TAT.
718.

719.
720.
721.
722.
723.

724,

725.
726.
727.

728.
729.

730.
731.
732.

733.
734.
735.
736.

Verily, at that time and place, it has been said, in this house,

The Ho®’-ga, a people who possess seven fireplaces, spake to
one another,

Saying: O, younger brothers,

The little ones have nothing of which to make their bodies.

Whereupon the Ho®’-ga Wa’-tse-ga-wa

Quickly went forth

To the Yellow Boulder, that sitteth firmly upon the earth.

Close to the Yellow Boulder he paused and stood.

Then, in haste, he returned to his elder brothers, to whom he
said: O, elder brothers,

A grandfather of ours sits yonder, O, elder brothers.

Then the elder brothers spake to one another, saying: O, younger
brothers,

Our younger brother

Tells us a grandfather of ours sits yonder.

Then with heads bent thitherward

They set forth with quickened footsteps

To the Yellow Boulder that sitteth firmly upon the earth.

Around it they gathered, close to it they stood and spake rey-
erently,

Saying: O, grandfather,

O, grandfather, they said to it,

The little ones have nothing of which to make their bodies.

Verily, at that time and place, it has been said, in this house,

The Yellow Boulder spake, saying: You say the little ones have
nothing of which to make their bodies.

IT am a person of whom the little ones may well make their
bodies.

I am difficult to be overcome by death.

When the little ones make of me their bodies,

They also shall always be difficult to overcome by death.

Verily, at that time and place, it has been said, in this house,

He spake again, saying; Even the malevolent gods in their
destructive course

Pass by me in divergent lines, leaving me unmolested.

When the little ones make of me their bodies,

The malevolent gods shall always pass by, leaving them
unmolested;

Verily, at that time and place, it has been said, in this house,

He continued: Even the malevolent gods

Stumble and fall when they happen to strike against me.

When the little ones make of me their bodies,

2786—21 12

THE OSAGE TRIBE [BTH, ANN. 36

. Even the malevolent gods
. Shall stumble and fall when they happen to strike against the

little ones.

9. Verily, at that time and place, it has been said, in this house,
. He said to them: Even the malevolent gods

. Fear to set teeth upon me in anger.

. When the little ones make of me their bodies,

3. Even the malevolent gods

. Shall fear to set teeth upon the little ones in anger.

. Verily, at that time and place, it has been said, in this house,
. He continued: Even the malevolent gods

. Are stricken with pain when they dare to set teeth upon me.
. When the little ones make of me their bodies,

. Even the malevolent gods

. Shall be stricken with pain when they dare to set teeth upon

the little ones.

. Verily, at that time and place, it has been said, in this house,

. He said to them: Even the malevolent gods

. Break their teeth when they set them upon me in anger.

. When the little ones make of me their bodies,

. Even the malevolent gods

. Shall break their teeth when they set them upon the little ones

in anger.

. Verily, at that time and place, it has been said, in this house,
. The Ho®’-ga, a people who possess seven fireplaces, spake to

one another,

. Saying: O, younger brothers,

. The little ones have nothing of which to make their bodies.

. Whereupon the Ho®’-ga Wa’-tse-ga-wa,

. Even as these words were spoken,

. Hastened to the Soft Yellow Rock, who sitteth firmly upon the

earth.

. Close to the Soft Yellow Rock he paused and stood,

. As he spake, saying: O, grandfather,

. The little ones have nothing of which to make their bodies.

. Verily, at that time and place, it has been said, in this house,

. Then Wa’-tse-ga-wa hastened back to his brothers, to whom he

spake, saying: O, elder brothers,

. A grandfather of ours sits yonder, O, elder brothers.
70. Then the elder brothers spake to one another, saying: O, younger

brothers,

. Our younger brother tells us that a grandfather of ours sits

yonder.

2. Then, with heads bent thitherward,

LA FLESCHE] NI’-KI NON-K’ON RITE 179

. The brothers set forth with quickened footsteps,
. To the Soft Yellow Rock, who sitteth firmly upon the earth.
. Around it they gathered, close to it they stood and spake

reverently,

. Saying: O, grandfather,

. The little ones have nothing of which to make their bodies.

. Toen the Soft Yellow Rock spake, saying: O, little ones,

. [am a person of whom the little ones may well make their bodies.
. Lam difficult to be overcome by death.

. When the little ones make of me their bodies,

. They also shall always be difficult to overcome by death.

. When the little ones sicken and their bodies burn with fever,

. They shall always make of me the means of removing the heat

of fever (the vapor bath).

. When the little ones fall ill and are fretful,
. They shall always make of me the means of curing their illness,

removing their fretfulness.

7. When the little ones make of me their bodies,
. They shall enable themselves to live to see old age,
. And they shall abide as a people in the days that are calm and

peaceful.

. Verily, at that time and place, it has been said, in this house,

. The Ho®’-ga Wa/-tse-ga-wa

. Went forth, with quickened footsteps,

3. To the Friable Rock.

. Close to the Friable Rock he stood and spake,

. Saying: O, grandfather,

. The little ones have nothing of which to make their bodies.

. The Friable Rock replied: I am a person of whom the little ones

may well make their bodies.

. Then Wa/-tse-ga-wa hastened back and standing before his

brothers said to them:

. O, elder brothers,

. A grandfather of ours sits yonder, O, elder brothers.

. Verily, at that time and place, it has been said, in this house,

. The elder brothers spake to one another, saying: Our younger

brother

. Tells us a grandfather of our sits yonder.

. Then with heads bent thitherward

. They set forth, with quickened footsteps,

. To the Friable Rock, who sitteth firmly upon the earth.

. Around him they gathered, close to him they stood and spake

reverently,

. Saying: O, grandfather,

THE OSAGE TRIBE [ETH, ANN. 36

. The little ones have nothing of which to make their bodies.
. The Friable Rock replied: O, little ones,
. You say the little ones have nothing of which to make their

bodies.

. [am a person of whom the little ones may well make their bodies.
. Lam difficult to be overcome by death.

. When the little ones make of me their bodies,

. They also shall always be difficult to overcome by death.

. Verily, at that time and place, it has been said, in this house,

. When the little ones fail in health,

. They shall always make of me the means of restoring their

strength.

9. When the little ones sicken and their bodies burn with heat of

fever,

. They shall always make of me the means of removing the

burning of fever.

. When the little ones make of me the means of reaching old age,
. The little ones shall enable themselves to live to see old age.

23. Verily, at that time and place, it has been said, in this house,
24. The Ho®’-ga, a people who possess seven fireplaces, spake to

one another,

. Saying: O, younger brothers,
. The little ones have nothing of which to make their bodies.
. Then turning to the Ho®’-ga A-hiu-to" (Ho"’-ga with wings, the

dark-plumaged eagle), they spake to him,

. Saying: O, elder brother, and stood in mute appeal.

. Then, in quick response, Ho®’-ga A-hiu-to® set forth in haste

. To a deep miry marsh,

. To the Little Rock, who sitteth firmly upon the earth.

. Close to the Little Rock he stood and spake reverently,

. Saying: O, grandfather,

. The little ones have nothing of which to make their bodies.

. The Little Rock spake in quick response: O, little one,

. Tam a person of whom the little ones may well make their bodies.
. Then Ho®’-ga A-hiu-to" hastened back to his younger brothers,

to whom he spake, saying: O, younger brothers,

. A Little Rock sits yonder, O younger brothers, he said to them.
. The younger brothers spake to one another, saying: Our elder

brother

. Tells us a Little Rock sits yonder, O, younger brothers.

. Then, with heads bent thitherward,

. They set forth in haste

. To the Little Rock, who sitteth firmly upon the earth in the

marsh.

LA FLESCHE] NI’/-KI NON-K’ON RITE 181

844.

845.

Around him they gathered, close to him they stood as they spake
reverently,

To the Little Rock, sitting with alge clmgimg to him and
floating about him, like locks of hair blowing in the wind.

. O, grandfather, they said to him,

. The little ones have nothing of which to make their bodies.

. Verily, at that time and place, it has been said, in this house,

. The Little Rock made reply: You say the little ones have

nothing of which to make their bodies.

. Lam a person who is difficult to be overcome by death.

. When the little ones make of me their bodies,

. They also shall always be difficult to overcome by death.

. Verily, at that time and place, it has been said, in this house,

. He said to them: Behold my locks, that float about the edges of

my head.

. When the little ones reach old age,
. Their locks shall float about the edges of their heads.
. The little ones shall always live to see their locks grown scant

with age.

. Verily, at that time and place, it has been said, in this house,
. He continued: When the little ones become aged
. They shall always see the locks of their heads grown scant

with age.

. Verily, at that time and place, it has been said, in this house,
. The brothers spake to one another, saying: Close to the God of

Day, who sitteth in the heavens,

3. We shall place the Little Rock, O, younger brothers.

. When the little ones make of the Little Rock their bodies,

. Of the God of Day who sitteth in the heavens,

. The little ones as a people shall surely make their bodies, O,

ounger brothers.
vy g

. The four days,

. The four great divisions of the days,

. The little ones shall always reach and enter.

. They shall always live to see old age, O, younger brothers."

. Verily, at that time and place, it has been said, in this house,

. The Ho®’-ga, a people who possess seven fireplaces, spake to

one another,

. Saying: O, younger brothers,
. The little ones have nothing that will serve them as food.

8 The Little Rock of the marsh is spoken of as I’»’ Wa-shta-ge, the Gentle Rock, because it is a special
symbol of the life of the people for whom there must always be peace. As a memorial of the finding of
the Little Rock of the marsh the members of the Ho»’-ga A-hiu-to» gens in cutting the hair of their little
ones leave a fringe around the entire edge.

THE OSAGE TRIBE [ETH, ANN. 36

. Then they turned to the Ho®’-ga Wa’-tse-ga-wa, to whom they

spake,

. Saying: O, younger brother,

. The little ones have nothing that will serve them as food.

. Verily, at that time and place, it has been said, in this house,
. Wa’-tse-ga-wa set forth with quickened footsteps

To the margin of a lake,

. To the Ho’-xtho"-ta-xe hi (Sparganium).
. Close to it he came and paused,
. Then plucked it root and stalk and hastened back to his brothers,

to whom he spake,

. Saying; O, elder brothers,

. How will this plant serve as food for the little ones?

. With eager haste they tested the taste of the root,

. With noisy smacking of the lips,

. Then they spake to Wa’-tse-ga-wa, saying: O, younger brother,
. This plant is not fit for use as food, O, younger brother,

. Though this may be, O, younger brothers, they said to one

another,

. We shall put it to use when we go forth toward the setting of

the sun,

2. To overcome our enemies and make them to fall in death,

O, younger brothers.

. The elder brothers spake to Wa’-tse-ga-wa, saying: Behold,

younger brother,

. The little ones have nothing that will serve them as food.

. Then Wa’-tse-ga-wa set forth with quickened footsteps,

. To the margin of a lake,

. To the ¢i®’mo-no®-ta-hi (Nymphaea advena).

. Close to it he came and paused,

. Then plucked it root and stalk and hastened back to his brothers,

to whom he spake,

. Saying: How will this plant serve, O, elder brothers, as food for

the little ones ?

. Verily, at that time and place, it has been said, in this house,
. The elder brothers with eager haste tested the taste of the root,
3. Then they spake to one another, saying: This plant is not fit

for use as food, O, younger brothers,

. Though this may be,
. We shall put it to use when we go forth toward the setting of

the sun,

. To overcome our enemies and make them to fall in death, O,

younger brothers.

. The elder brothers spake to Wa’-tse-ga-wa, saying: Behold,

younger brother,

LA FLESCHB] NI’-KI NON-K’ON RITE 183

908.

909.
910.

911.
ON:

913.
914.

915.
916.
O17.
918.
919.
920.

The little ones have nothing that will serve them as food, O,
younger brother.

Verily, at that time and place, it has been said, in this house,

Wa’-tse-ga-wa hastened to the middle of the deep waters of a
lake,

To the tse’-wa-the (Nelumbo lutea) (pl. 12, 6).

With his foot he pried into the soft bed of the lake and brought
to the surface a root,

Which he carried in haste to his brothers, to whom he spake,

Saying: How will this plant serve, O, elder brothers, as food for
the little ones?

O, younger brother, they said to him, with hopeful expectation,

Then, with eager haste, they tested the taste of the root.

Like milk, it has been said, in this house,

The juice of the succulent root squirted within their mouths.

Then they spake to Wa’-tse-ga-wa, saying: O, younger brother,

This, indeed, is the object of your continual search, O, younger
brother,

. And, speaking to one another, the elder brothers said: This plant

will serve as food for the little ones in their life’s journey, O,
younger brothers.

. When the little ones use this plant as food,
. Their limbs shall stretch in growth as they move onward in their

life’s journey, O, younger brothers.

. Verily, at that time and place, it has been said, in this house,

. The elder brothers spake to Wa’-tse-ga-wa, saying:

. Look you, O, younger brother,

. We bid you go forth again in quest of food, O, younger brother,
. Whereupon Wa’-tse-ga-wa set forth, with quickened footsteps,
. To the farther margin of the lake

. To the do (Glycine apios) (pl. 12, a).

. Close to it he came and paused.

. Then he plucked it, root and vine, and hastened back to his

brothers, to whom he spake,

3. Saying: How will this plant serve, O, elder brothers, as food for

the little ones?

. Then, with eager haste, they tested the taste of the root.

. Like milk, it has been said, in this house,

. The juice of the succulent root squirted within their mouths.

. Then they spake to Wa’-tse-ga-wa, saying: O, younger brother,
. This, indeed, is the object of your continual search, O, younger

brother,

. And, speaking to one another, the elder brothers said: This plant

will serve as food for the little ones in their life’s journey, O,
younger brothers.

THE OSAGE TRIBE [BTH, ANN. 36

. When the little ones use this plant as food,
. They shall enable themselves to live to see old age.
2. Their limbs shall stretch in growth as they move onward in their

life’s journey, O, younger brothers.

3. Verily, at that time and place, it has been said, in this house,
. The elder brothers spake to one another, saying: Behold,

O, younger brother,

5. The little ones have nothing that will serve them as food, O,

younger brother.

. They turned to the Ho®’-ga Wa’-tse-ga-wa, to whom they spake,
. Saying: O, younger brother,

. We bid you go again in quest of food.

. Wa’-tse-ga-wa set forth, with quickened footsteps,

. To the ei? (Sagittaria latifolia) (pl. 12, c),

. To the farther margin of the lake,

52. Where sat the ¢i® within the soft bed.

3. He plucked it up, root and stalk, and hastened back to his

brothers, to whom he spake,

. Saying: How will this serve, O, elder brothers, as food for the

little ones ?

5. Verily, at that time and place, it has been said, in this house,
. The elder brothers tested the taste of the root with eager haste.
. Like milk the juice of the succulent root squirted within their

mouths.

8. Then in tones of pleasure they spake to Wa’-tse-ga-wa, saying:

O, younger brother,

9. This plant will serve as food for the little ones, O, younger

brother.

. When the little ones prepare this plant for use,
. They shall always immerse it in boiling water, O, younger

brother,

2. Though this may be,
3. We shall always put it to use when we set forth against our ene-

mies toward the setting of the sun,

. To overcome them and make them to fall in death, O, younger

brothers.

5. Verily, at that time and place, it has been said, in this house,
. The elder brothers spake to Marra saying: O, younger

brother,

. Look you, we bid you go once more in ee of food.

. Then Wa’-tse-ga-wa set forth,

. To the farther margin of the lake,

. To a lowland forest, beyond,

. Where sat the ho®’-bthi®’-¢u (rae comosa) (pl. 12, d).
972. Close to it he came and paused;

LA FLESCHE] NI/-KI NON-K’ON RITE 185

973. Then plucking it, root and vine, he hastened back to his brothers,
to whom he spake,

974. Saying: How will this plant serve, O, elder brothers, as food for
the little ones?

975. Verily, at that time and place, it has been said, in this house,

976. The elder brothers tested the taste of the bulbous root with
eager haste,

977. Then spake to Wa’-tse-ga-wa, saying: This plant will serve as
food for the little ones, O, younger brother,

978. Though this may be,

979. When the little ones prepare the plant for use,

980. They shall always immerse it in boiling water, O, younger
brother,

981. Though this may be,

982. We shall put it to use when we set forth against our enemies
toward the setting sun,

983. To overcome them and make them to fall, O, younger brothers.

DEER SONGS

Following the wi’-gi-e relating to the quest of food are the Ta
Wa’-tho®, Deer Songs, six in all, arranged in sequence of action. The
first song pictures the hunter as he stands in wait for the deer, while
his sister who remains at home follows him with expectant wish that
a stag or a doe might approach the spot where her brother stands
and be shot by him. These kinship terms, brother and sister, are
here used in the generic sense. The second song depicts the anxiety
of the sister as time passes and the strengthening of her hope that
her brother will succeed. The third song refers to the mind relief
of the sister as she divines the actual shooting of a deer by her brother.
The fourth song refers to the wounding of a deer by the hunter and
the pursuit of it. The fifth song recounts the cutting of the skin of
the caught deer in such a manner as to make it convenient for shaping
into clothing. The sixth song deals with the attributing by the hunter
of his success to the sacred wi’-gi-e that describes the haunts of the
deer. (See p. 97, lines 49 to 103, wi’-gi-e of the Deer gens.)

The order in which the wi’-gi-e relating to the food plants and the
deer songs appear may have some historical value. At any rate the
sequence implies that the natural products of the earth were depended
upon by the Wa-zha’-zhe for sustenance, and that the first to be pro-
tected by force as against intrusion by unfriendly tribes were the food
plants. Later, when the people became possessed of an effective
weapon, as the bow and arrow, the deer was given a place among
the natural food products and figured prominently in both the religious
and practical life of the tribe. There are two titles to the Deer
Songs—Ta Wa’-tho", Deer Songs; and Ta Gi’-bo® Wa’-tho®, Songs of
Calling the Deer.

186 THE OSAGE TRIBE [prH, ANN, 36

THE WORDS OF THE DEER SONGS

Sone 1

(Osage version, p. 386)
Transcribed by Alice C. Fletcher

M.M. g—152

+4 See
SS SS
r f c ( f i eee

Time beats r | |
Wi-tsi®-do no® she-tho to® no®, Wi-tsi®-do no® she-tho to® no®,

GS a a A
Re | abe f

Dsi no®-no®- ge he, dsi no®-no"e, Dsi no®-no®- ge he, Wi-tsi® -

ba ae
a 1} =|
Foareor pe Fle: eres ee get ere
pear f i ee Wrenn ene

do no® she-tho to® no®, Wi-tsi®-do no® she-tho to® no", . Dsi no" no®-ge he,

dsino®-no"e, Dsi no®-no® ge he, Wi-tsi® - do no® she-tho to® no®,

Wi-tsi"-do no” she-tho to® no",
Wi-tsi®-do no® she-tho to” no®,
Dsi no*-no*-ge he, dsi no™-no" e
Dsi no®-no*-ge he,

Wi-tsi®-do no” she-tho to" no",
Wi-tsi2-do no” she-tho to™ no®,
Dsi no®-no®-ge he, dsi no™-no" e,
Dsi no®-no*-ge he,

Wi-tsi*-do no® she-tho to” no®.

1

Yonder stands my elder brother waiting,
Yonder stands my elder brother waiting,
Run thither upon thy feet, run thither,
Run thither upon thy feet, ete.

2

Yonder stands my elder brother waiting,
Yonder stands my elder brother waiting,
Run thither with thy horns, run thither,
Run thither with thy horns, etc.

LA FLESCHE]

NI’/-KI NON-K’

ON RITE

Sone 2

Osage version
i ,

p. 387)

18

|

Transcribed by Alice C, Fletcher

__ z a
= p= ee —= _—
E —e Fe ‘ = ~_—@ = = a a |
Time beats f f if fi P r
Tsi® - do he cka gthe he, Tsi"-do he g¢ka_ gthe he,
D = = 2S —— = ; =
—_ i —- = 3
ee ————————— =o Se
oes Ce -~o oe g ° re 2
P ( Piette | | ;

|

Ci no®-no®-e,

Ci - no®-no® - ge

he, Tsin-do

he cka gthe he,

ee
i t rs i = t
E& > = = =a = or oe
° e ° -o Ce -o--'! -o r °
| | Pr Fr r | !
Tsit-do he cka gthe he, (Ci nono®e, (Ci no®-no"-ge he,
eo
ee ee = E
. = D @- eo ro ———=y ae FO
a = —-_ ia = =, =
j f j i |
Tsit-do he c¢ka gthe he, Tsin- do he gka_ gthe he
Tsi*-do he ¢ka gthe he,.
Tsi®-do he ¢ka gthe he,
Ci no® no"-e, (i no®-no?-ge he,
Tsi™-do he ¢ka gthe he,
Tsi*-do he ¢ka gthe he,
Ci no®-no*-e, (i no®-no*-ge he,

Tsi®-do he ¢ka gthe he,
Tsi-do he ¢ka gthe he.

1

To my brother. thou with white horns, thou with white horns,
Run thither upon thy feet, run taither upon thy feet, etc.

2

To my brother, thou with white horns, thou with white horns,
Run thither with thy white horns, thou with white horns run thither, etc.

The words of these songs are figurative.

Nevertheless they reveal

the many thoughts that played upon the minds of the ancient
No®’-ho®-zhi"-ga, who composed them. The words convey the sup-
plicatory wish for the success of the hunters, as upon their success

depends the very life of all the people.

They pray for the continual

reproduction of this animal, so necessary to man’s physical existence.
This thought is expressed in the sequence of the stanzas, in which are
mentioned the various parts of the deer, beginning with the feet, the
hind legs, the body, the forelegs, and closing with the antlers, used

188 THE OSAGE TRIBE (ETH, ANN. 36

as a trope for the head. (When giving these songs, Wa-xthi’-zhi
took advantage of the privilege granted to the A’-ki-ho" Xo’-ka and
omitted all stanzas but the first and last in order to shorten the
monotony of repetition.) In the sequence of the stanzas is not only
indicated the physical growth of the animal and the endless repro-
duction of that particular form of life, but as the call to the animal
is made by a woman, this call is not only for the continued life of
the animal but is a prayer for the continuity and the perpetuation of
the people of the tribe.
Sone 3

(Osage version, p. 387)
Transcribed by Alice C, Fletcher

M.M. g=152
as ee ee = == — -
Fay ee eee eee
Time beats | r f ff fr f r

Wi-tsi® do no® ku-dse to™ no®, Wi-tsit do no® ku-dse to® no®,

Ob en a oe ea ae

eicteaey |
al no"-no®- ge he, O-e no®-no®-e, O-e no -no®- ge he, Wi-tsi® -
E ay === a c= Sas ee a = + ————— 4
C S68 9 9 ES 9 Og gg gg
2 \-? 2 i r Pe r Ce °
| ! | ' (rot |
do no® ku-dse to" no®, | Wi-tsi®-do no" ku-dse to" no", O-e no®-no™-ge he,
ee ee i
—— [3 = | i one «||
ase Soe ee 2 ee
eee oe f fr , °
ae Te pas oa

O-e no®-no"-e, O-e no™no"-ge he, Wi-tsi® do no® ku-dse to® no®,
1

Wi-tsi '-do no” ku-dse to” no®,
Wi-tsi®-do no" ku-dse to” no2,
O-e no™-no®-ge he, 0-e no®-no®-e,
O-e no®-no"-ge he,

Wi-tsi"-do no™ ku-dse to” no®,
Wi-tsi™-do no” ku-dse to” no",
O-e no®-no®-ge he, 0-e no" no*-e,
O-e no®-no”-ge he,

Wi-tsi"-do no” ku-dse to" no.

My brother shoots from where he stands,

My brother shoots from where he stands,

He wounds the deer, it runs, he wounds the deer, it runs,
He wounds the deer, it runs, etc.

LA FLESCHE] NI’/-KI NON-K’ON RITE 189

Sone 4
(Osage version, p. 387)
4 Transcribed by Alice C. Fletcher
M.M. g=—160
7 aI = = a, ey,
pis 7 = Eee |} ——} $f 8 SRN a
ae 2S SS Se a eee ee
— 2 = =
Time beats fr f | ea an ae

O- da _ the, o-da ni -wa, O-da the ha o-da

ni-wa,
=f) a —\ x =< -z 3 = =. = =
2S SRE 6 Spa) ae NEN SS=
cave ——— =e so +e-e s oo
File e P r r Ses A
te |
Wa-dsi tha-the ho-tha-dse, Wa-dsi tha- the ho-tha-dse wa-to.

e 0. @ ~

ee a ne i —'—~— 76
2 Se Se oo ——— a |
- cede , , '

| ; Y ' r '
O-da the, o- da ni- wa, O-da the ha o- da ni-wa ta

O-da the, o-da ni-wa,

O-da the ha o-da ni-wa,

Wa-dsi tha-the ho-tha-dse,
Wa-dsi tha-the ho-tha-dse wa-to,
O-da the, o-da ni-wa,

O-da the ha o-da ni-wa to.

1

It is stricken, it still 1ives and flees,

It is stricken. it still lives and flees,

I shall pursue and find it, wherever it goes,

I shail pursue and find it, wherever it goes, etc.

2

It is stricken, it stil. lives and flees,

It is stricken, it still lives and flees,
Though it has gone afar I have found it,
Though it has gone afar I have found it, etc.

190

MM. J=

THE OSAGE TRIBE (ETH, ANN. 86

Sone 5

(Osage version, p. 388)

160

‘Transcribed by Alice C. Pletcher

SSS ae

Time beats

eceaeh

|
EK - giu™ ba-ha gu-wa, E - giu" ba-ha cu-wa, Zhe-

—

-K.

ges

SS SSS SS
P

@
fc F r f pee
ga ba-ha — gu- wa, E - giu® ba-ha gu - wa, E -
2 +, ‘353-2 #0
pa SS Sed =
‘6 4 — a - ae = 5 we
ites om PRN rigs rs
giu" ba-ha cu-wa a, Ek - giu2 ~ba-ha cu-wa, E -
: = a
Bs fy a a 8 Fe a aii a
pL Peenee iene: raeaes:
f eiet alt feeths ij f
ba-ha cu-wa,Zhe-ga ba-ha gu-wa, E - giu® ba-ha cu-wa a.

glum

E-giu® ba-ha ¢u-wa, E-giu® ba-ha ¢u-wa,
Zhe-ga ba-ha ¢u-wa, E-giu® ba-ha ¢u-wa,
E-giu" ba-ha cu-wa a,

E-giu" ba-ha gu-wa, E-giu® ba-ha ¢u-wa,
Zhe-ga ba-ha ¢u-wa, E-giu" ba-ha ¢u-wa.

1

I cut with care the skin, I cut with care the skin,
Down the legs I cut the skin with care,
I cut with care the skin, etc.

2

I cuc with care the skin, I cut with care the skin,
Up the breast I cut the skin with care,
I cut with care the skin, etc.

3

I cut with care the skin, I cut with care the skin,
Around the head and neck I cut the skin with care,
1 cut with care the skin, etc.

LA FLESCHE] NI/-KI NON-K’ON RITE

Sone 6

(Osage version, p. 389)

191

Transcribed by Alice C. Fletcher

M.M. = 160
8, pal ———— + = -
a) SSS
Time ae i F fr f fr r if r : f or
xtsi-e ta-xtsi-e wa-dsu -ta zhi" - ga, I-wi- the tho -
== — a a se
cee 2
= a a | ° ,
| |
fe ta- ‘= Fale ta-xtsl-e, Ta-xtsi-e wa-dsu - ta-zhim -

G4 fe Ss Ve =e
= Pe

ga, pi-gi ga-be hi-dsi to®, I-wi-the tho" dse,

Ta-xtsi-e, ta-xtsi-e wa-dsu-ta zhi™-ga,
I-wi-the tho*-dsi-e, ta-xtsi-e, ta-xtsi-e,

Bae

tte ll
:
CPt

ta - xtsi-e, ta-xtsi-e.

Ta-xtsi-e wa-dsu-ta zhi®-ga, pi-ci ¢a-be hi dsi to”,

I-wi-the tho®-dsi-e, ta-xtsi-e, ta-xtsi-e.
1

Ta-xtsi-e,!* ta-xtsi-e, you 1ittle creature,

Where did I find you, ta-xtsi-e, ta-xtsi-e.

Ta-xtsi-e, you little creature,
Beneath the black oak,
I have found you, ta-xtsi-e, ta-xtsi-e.

2

Beneath the red oak,
I have found you, ta-xtsi-e, ta-xtsi-e.
3

Beneath the white oak,
I have found you, ta-xtsi-e, ta-xtsi-e.

4

Amidst the bunch gress,
I have found you, ta-xtsi-e, ta-xtsi-e.

4 The archaic name for the deer.

192

984.
985.

986.
987.
988.
989.

990.
991.
992.
993.
994.
995.
996.
997.

998.
999.

1000.

1001.

1002.
1003.
1004.
1005.

1006.
1007.

1008.
1009.

1010.
1011.

1012.

1013.

1014.
1015.
1016.

THE OSAGE TRIBE (ETH. ANN. 36
(NI/-KI WI/-GI-E—CONTINUED)

Verily, at that time and place, it has been said, in this house,

The Ho®’-ga, a people who possess seven fireplaces, spake to
one another,

Saying: O, younger brothers,

There is yet one thing lacking, O, younger brothers.

Verily, at that time and place, it has been said, in this house,

The little ones have nothing that will serve them as a symbol
of their courage, they said to one another.

Verily, at that time and place, it has been said, in this house,

The Ho®’-ga Wa’-tse-ga-wa (Radiant Star)

Went forth, with quickened footsteps,

To the very summit of a hill,

To the Male Puma,

With whom he stood face to face, as he spake to him,

Saying: O, grandfather,

The little ones have nothing that will serve them as a symbol
of their courage.

Verily, at that time and place, it has been said, in this house,

The Puma replied, saying: You say the little ones have nothing
that will serve them as a symbol of their courage.

I am a person whom the little ones may well choose to be a
symbol of their courage.

Thereupon he expanded his tail as though in great anger and
spake,

Saying: Behold the dark tip of my tail.

The little ones shall make of it a symbol of fire.

When they make of it a symbol of fire,

They shall have fire that can not be extinguished.

Behold the soles of my feet, that are dark in color.
I have made them to be as my charcoal.

Behold the tip of my nose, that is dark in color.
I have made it to be as my charcoal.

Behold the tip of my ears, that are dark in color.
I have made them to be as my charcoal.

When the little ones make the soles of my feet, the tip of my
nose, and the tips of my ears to be as their charcoal,
They shall always have charcoal that is dark indeed.

Verily, at that time and place, it has been said, in this house,
The Ho®’-ga Wa’-tse-ga-wa,
When the elder brothers had thus spoken,

EE ————_—

LA FLPSCHE] NI’-KI NON-K’ON RITE 193

1017.
1018.
1019.
1020.
1021.

Went forth to an open prairie, where trees grow not,

To the Black Bear, that is without a blemish,

Who stood in its midst,

Who stood as in flames of fire,

With hands uplifted, with whom (the Sacred Radiant Star)
stood face to face as he spake,

22. Saying: O, grandfather,

i)

23. The little ones have nothing that will serve them as a symbol

of their courage.

24. Verily, at that time and place, it has been said, in this house,
25. The Black Bear spake, saying; I am a person whom the little

ones may well choose to be a symbol of their courage.

. Behold my outspread claws.

. I have made them to be as my flames of fire.

8. When the little ones make them to be their symbols of fire,
. They shall always have fire that can not be extinguished.

. Behold the soles of my feet, that are dark in color,

. [have made them to be as my charcoal.

2. When the little ones make them to be as their charcoal,
. They shall always have charcoal that is black indeed.

. Behold the tip of my nose, that is dark in color.

5. I have made it to be as my charcoal.

. When the little ones make it to be as their charcoal,
7. They shall always have charcoal that is dark indeed.

. Behold my body, that is black in color.

. [have made it to be as my charcoal.

. When the little ones make it to be as their charcoal,
. They shall always have charcoal that is black mdeed.

2. The Ho®’-ga Wa/-tse-ga-wa

3. Went forth, with quickened footsteps,

. To an open prairie, where trees grow not,

. To the Great White Swan, who sat in its midst.

. Close to the Great White Swan (the Radiant Star) stood and

spake,

7. Saying: O, grandfather,
. The little ones have nothing that will serve them as a symbol

of their courage.
. The Great White Swan replied, saying: O, little one,

. You say the little ones have nothing that will serve them as

a symbol of their courage.

2(86—21—_13

194

1051

1052.
1053.

1054.
1055.
1056.
1057.

1058.
1059.
1060.
1061.
1062.

1063.
1064.

1065.
1066.
1067.
1068.
1069.
1070.

1071.
1072.

1073.
1074.

1075.
1076.
1077.
1078.
1079.
1080.
1081.
1082.

1083.
1084.
1085.

THE OSAGE TRIBE (PTH. ANN. 36

. [am a person whom the little ones may well choose to be a
symbol of their courage.

Behold the edges of my feet, that are dark in color.

I have made them to be as my fire.

Behold also the tip of my bill, that is dark in color.

IT have made it to be as my fire.

When the little ones make these to be as their fire,

They shall always have fire that can not be extinguished.

When the little ones make me to be a symbol of their courage,
Even the gods

Are not my equals in strength and endurance.

When the little ones make me to be a symbol of their courage,
No one shall be their equal in strength and courage.

Verily, at that time and place, it has been said, in this house,

The elder brothers spake, saying: The little ones have nothing
that will serve them as a symbol of courage.

Verily, at that time and place, it has been said, in this house,

The Ho®’-ga Wa’-tse-ga-wa

Went forth, with quickened footsteps,

To the Male Puma,

With whom he stood face to face and spake,

Saying: The little ones have nothing that will serve them as a
symbol of their courage, O, grandfather.

Verily, at that time and place, it has been said, in this house,

The Puma replied, saying: I am a person whom the little ones
may well choose to be a symbol of their courage.

Verily, at that time and place, it has been said, in this house,

The brothers spake to one another in muffled tones, saying:
O, younger brothers,

He is a Puma,

We shall take personal names from him, O, younger brothers.

The Great Puma

Shall be our name, O, younger brothers.

Young Puma

Shall be our name, O, younger brothers.

Young Puma

Shall always be our name, O, younger brothers, they said to
one another.

The Ho®’-ga Wa’-tse-ga-wa
Went forth, with quickened footsteps,
To the Black Bear, that is without a blemish,

—

LA FLESCHE] NI/-KI NON-K’ON RITE 195

1086. Who stood as in flames of fire, to him he (the Radiant Star)
spake,

1087. Saying: The little ones have nothing that will serve them as a
symbol of their courage, O, grandfather.

1088. The Black Bear replied, saying: I am a person whom the little
ones may well choose to be a symbol of their courage.

1089. Then spake the elder brothers, saying: O, younger brothers,

1090. And all spake to one another, saying: He is a Black Bear, O,
younger brothers.

1091. He is very dark in color.

1092. We shall take from him personal names, O, younger brothers;

1093. The Dark One

1094. Shall always be our name, O, younger brothers.

1095. You have found the Dark One, O, younger brothers,

4096. Finder-of-the Dark One,

1097. Shall always be our name, O, younger brothers.

1098. Look you, O, younger brothers, they said to one another,

1099. The little ones have nothing that will serve them as a symbol
of courage.

1100. They went forth in a body to an open prairie, where trees grow
not,

1101. Where sat the Great White Swan.

1102. Face to face with him they stood and spake,

1103. Saying: The little ones have nothing that will serve them as a
symbol of their courage, O, grandfather.

1104. Verily, at that time and place, it has been said, in this house,

1105. The brothers spake to one another in low tones, saying: O,
younger brother,

1106. We shall take from him personal names, O, younger brothers.

1107. How white he is, O, elder brothers, the younger ones said.

1108. He is a bird, O, younger brothers,

1109. A White Swan.

1110. White Swan also

1111. Shall be our name, O, younger brothers.

1112. Heis a bird, O, younger brothers.

1113. How white he is, they said to one another.

1114. White-bird, also,

1115. Shall be our name, O, younger brothers.

1116. Verily, at that time and place, it has been said, in this house,

1117. The Wa-zha’-zhe, a people who possess seven fireplaces,

1118. Verily, a people among whom there are none that are craven,

1119. A people who show no mercy and spare none of their enemies,

1120. Verily, at that time and place, it has been said, in this house,

1121. Had made of a pipe (pl. 17, a),

196

1122.
1123.
1124.
1125.
1126.
1127.
1128.
1129.
1130.
1131.

1132.
1133.
1134.
1135.
1136.

1137.
1138.
1139.
1140.
1141.

1142.
1143.
1144.

1145.

1146.
1147.
1148.
1149.

1150.
1151.
1152.
1153.

THE OSAGE TRIBE (ETH, ANN. 386

Their bodies, a pipe by which they had become a people.

Verily, at that time and place, it has been said, in this house,

These people spake to the Ho®’-ga, saying: O, Ho®’-ga,

I have made of a pipe my body, O, Ho"’-ga.

When you also make of the pipe your body,

Your body shall be free from all causes of death, O, Ho?’-ga.

Behold the joint of its neck,

I have made of it the joint of my own neck.

When you, likewise, make of it the joint of your own neck,

The joint of your neck shall be free from all causes of death,
O, Ho®’-ga.

Behold the hollow of its mouth (bowl),

I have made of it the hollow of my own mouth,

As of all the bowl also,

When you make of it the hollow of your own mouth,

The hollow of your mouth shall be free from all causes of death,
O, Ho®’-ga.

Behold the right side of its body,

I have made of it the right side of my own body.

When you, likewise,

Make of it the right side of your own body,

The right side of your body shall be free from all causes of
death, O, Ho®’-ga.

Behold the muscles of its spine,

I have made of them the muscles of my own spine.

When you, likewise, make of them the muscles of your own
spine,

The muscles of your spine shall be free from all causes of death,
O, Ho®’-ga.

Behold the left side of its body.
I have made of it the left side of my own body.
When you, likewise, make of it the left side of your own body,

The left side of your body shall be free from all causes of death,
O, Ho®’-ga.

Behold the hollow of its body (the stem),

I have made of it the hollow of my own body.

When you, likewise, make of it the hollow of your own body,

The hollow of your body shall be free from all causes of death,
O, Ho®’-ga.

ILOULI10)

outid at ‘sus (nYyz-,1SL Japrq) vou-B Ay nyzZ-,1sd, oy} JO qnya Ie otpoqurAs put

(N10 YVM) NISL-~AM °“¢

*LOISTATP [BQ11} Jos NYZ-,IS, OY} JO Sus IBA

“mr
0} M101S pus [A

NY [PUONeN
ay} surpypou

adid sty, ‘toddoo pasoururey oaleu jo opeUr a1B spe
UNLIYS SpBOG BIYM OY, “UVUL BJO DIR] oY) |

(Adid) Va-nO-,IN-NON "?

IY} WOOA\
AICI SI OpIs Japun s

OG} MOLICIL OU TT9ys Jo

1 JO opeur st odid sty} yo Mog oy,

apeUL 1B JOY Ie

Z1 3LV1d 1LYOdSdyY IVWANNV HLXIS-ALYIHL ADOIONHLA NVOIYSWY SO NVvaYng

BUREAU OF AMERICAN ETHNOLOGY THIRTY-SIXTH ANNUAL REPORT PLATE 18

WA-TSE’-MON-IN (STAR THAT TRAVELS)

Member of the Wa-ca’-be (Black Bear) gens of the Ho»’-ga subdivision of the Hon’-ga great tribal divi-
sion. This man isan orator of the tribe and is well versed in the rites of his people. He is better known
as Wa-shi»’-ha, a name that has been misinterpreted as ‘‘ Bacon Rind.’”’ The name refers to the fat
that adheres to the skin of the black bear. (Courtesy of Mr. B. H. Love.)

LA FLESCHE] NI/-KI NON-K’ON RITE 197

. Behold its windpipe (the thong that holds bow! and stem

together),
I have made of it my own windpipe.

. When you, likewise, make of it your own windpipe,

Your windpipe shall be free from all causes of death,O, Ho®’-ga.

. When you go toward the setting of the sun against your

enemies,

9. And carry the pipe as an offermg when you make your sup-

plications for aid,

. Your prayers shall always be readily granted,
. Even before the sun rises to the height of your houses,
2. Your prayers shall always be readily granted, O, Ho®’-ga.

. Verily, at that time and place, it has been said, in this house,
. The Ho?’-ga, a people who possess seven fireplaces,

. Verily, a people among whom there are none that are craven,

. A people who show no mercy and spare none of their enemies,
. Verily, at that time and place, it has been said, in this house,
. These people made reply, saying: O, Wa-zha’-zhe,

. Of the red boulder, that sitteth firmly upon the earth,

. [have made my body and become a people, O, Wa-zha’-zhe.
. As of the God of Day, who sitteth in the heavens,

. I have made my body and become a people, O, Wa-zha’-zhe.
. The red boulder, that sitteth firmly upon the earth,

. When you likewise make of it your body,

. Even the malevolent gods in their destructive course

. Shall pass by you in divergent lines and leave you unmolested,

O, Wa-zha’-zhe.

. Verily, at that time and place, it has been said, in this house,
. Of the red boulder, that sitteth firmly upon the earth,
. I have verily made my body and become a people, O, Wa-

zha’-zhe.

. When you likewise make of it your body,

. Even the malevolent gods in their destructive course

. Shall stumble and fall when they happen to strike against you.
3. Verily, at that time and place, it has been said, in this house,
. The red boulder, that sitteth firmly upon the earth,

5. When you likewise make of it your body,

. Even the malevolent gods in their destructive course,

. And none of them set teeth upon me in anger,

. Even the malevolent gods in their destructive course

. Shall fear to set teeth upon you in anger, O, Wa-zha’-zhe.

. Verily, at that time and place, it has been said, in this house,
. The red boulder, that sitteth firmly upon the earth,

198 THE OSAGE TRIBE [ETH, ANN. 36

1192. When you likewise make of it your body,

1193. Even the malevolent gods in their destructive course,

1194. And they break their teeth when they set them upon me in
anger.

1195. The red boulder, that sitteth firmly upon the earth,

1196. When you likewise make of it your body,

1197. Even the malevolent gods in their destructive course

1198. Shall break their teeth when they set them upon you in anger,
O, Wa-zha’-zhe.

TSI GI/-KA-XE WA-THO™N (SONGS OF SETTING UP THE HOUSE OF
MYSTERY)

Sone 1

(Osage version, p. 395)
Transcribed by Alice C. Fletcher

io ere = are 2 —_= |
L 2b —*— aera seals Pree et ——
Time beats | i | { r f P ew
Wi-e tsi wi? ga-xa thi" - e, Wi-e tsi wim ga-xa
Saar = 3 = er See Seve
Wo Sar
Gs 4 feeee fret deo Saar ra == = aS Se
Oo wore ice r eo ue P pw e
Faia Laie teat hee
thi"- e he the, Ga-xa thi®-e e, tsi wi - ta no” ga - xathi®-e,
E ——————— —————— —| oe Era nn ee wet 1 = e EF
= SS eae eae See
s—s— o_o =F =iaes SS ee
foil ys alagitaeendle (peu a
Wi-e tsi wi? ga - a thi®-e e, Wi-e tsi wi® ga - xa thime.

Wi-e tsi wi" ga-xa thi”-e,

Wi-e tsi wi" ga-xa thi"-e he the,

Ga-xa thi2-e e, tsi wi-ta no" ga-xa thi™-e,
Wi-e tsi wi" ga-xa thi”-e e,

Wi-e tsi wi" ga-xa thit-e.

1

Make ye a house for me,

Make ye a house for me,
Make ye

A house that shall be my own,
Make ye a house for me,
Make ye a house for me.

9
Make ye
A House of Mystery for me.

LA FLESCHE]

NI/-KI NON-K’ON RITE

3
Make ye
The frame of my house.

4
Make ye
A fireplace therein that shall be mine.
Sone 2

(Osage version, p. 396)

199

3 =
Time beats Pr

| 1 | | | | | |
|
Tsi wi" ga-xathi®,ga-xa thime he the, Tsi wi" ga- xa,thi", ga-xa

Transcribed by Alice C. Fletcher

E el HH: aa 2 Bi ie Sscese ==
4 5 Sse eS ee er a 2 eee oe eee
ira are centri. 2 | ( ged mae oe Se 9a es a
tenia Bisa!
thi"-e he the, Tsi wi- ta no" ga-xa thi®,ga-xa thie he the, Tsi wi®

= =r ae et o Sali
CaaS eS eee
B , oe a fe e

va-xathi®,ga-xa thi™-e

he the, Tsi wi? ga-xa thi", ga-xa_—_ thi?-e

Tsi wi” ga-xa thi®, ga-xa thi" e he the,
Tsi wi? ga-xa thi®, ga-xa thi-e he the,
Tsi wi-ta no” ga-xa thi” ga-xa thi"-e he the,
Tsi wi" ga-xa thi”, ga-xa thi"-e he the,
Tsi wi" ga-xa thi, ga-xa thi®-e he the.

1

Make ye a house, make ye a house,
Make ye a house, make ye a house,
A house that shall be my own, make ye a house,
Make ye a house, make ye a house.

2

Make ye a House of Mystery, make ye a house.

3

Make ye the frame of the house, make ye the frame.

4

Make for me a fireplace, make a fireplace.

he the.

200 THE OSAGE TRIBE [ELH. ANN. 36

KI-GTO WA-THON (SONGS OF THE GATHERING)
Sone 1

(Osage version, p. 397)
Transcribed by Alice C. Fletcher

Time beats | | | |

Ki-cto-ba do tsi-tha, ki-¢to pa-do"tsi-tha, Ki-¢to ba do® tsi-tha,

ae aoa

- =!
os Pet See ea GT AS pea Ge Poe
fr IP = e Jaa
| | | f if | °
15 Ho®-ga ki-¢to ba do® tsi - tha, ki - cto ba do® tsi- tho.
Ki-cto ba do® tsi-tha, ki-¢to ba do™ tsi-tha,
Ki-¢to ba do® tsi-tha,
Ho*-ga ki-¢to ba do® tsi-tha, ki-cto ba do® tsi-tho,
1
Go ye to the gathering,
40 ye to the gathering,
Go ye to the gathering of the Ho®’-ga,
Go ye to the gathering.
2
Go ye to the gathering of the eagles.
3
Go ye to the gathering of the white eagles.
+
Go ye to the gathering of the mottled eagles.
Sone 2
to) i . 397
ST aaa tae, Transcribed by Ali¢e C. Fletcher
M.M. g—102

ree Sere See A

Seats ee

= ~——S Zz
Speer Pekan te - oe ~e
Time beats | Pr Ea Fae ee, a8 (remRnE fr P Rape - o
Ts’a-ge do-ba ki-gto ba do®, E-dsiu-wi ha thi™ he, B-dsi uwi- ha thia
$, E
E af ees (ee ee eee =: —— =
ba — is] — +
{ieee oe a ee
Zee ir e Tale ty - Is te a
Ar ee i Ola Cain
he he, E-dsiu - wi-ha thi" he, E- dsit u - Wi- ha thi he,
-» —# es os E
i ~}— — —f2—
=
r r , rr
Ts’a- “ge do - ba ki - gto ba do®, - dsiu - wi - ha thi® he.

16 In third stanza one note added to uo In arth stanza two notes Baded to bar.

LA FLESCHE] NI’/-KI NOXN-K’ON RITE 201

1199.
1200.
1201.
1202.
1203.
1204.
1205.
1206.

Ts’a-ge do-ba ki-cto ba do*,
E-dsi u-wi-ha thi" he, E-dsi u-wi-ha thi? he he,
E-dsi u-wi-ha thi” he, E-dsi u-wi-ha thi? he,
Ts’a-ge do-ba ki-cto ba do*, e-dsi u-wi-ha thi” he.
1
The aged men are gathering,
I walk with the aged men.
2
The men are now gathering,
i walk with the men.

(NI/-KI WI/-GI-E—CONTINUED)

Verily, at that time and place, it has been said, in this house,

The Ho®’-ga, a people who possess seven fireplaces,

Verily, a people among whom there are none that are craven,

There was among the Ho®’-ga a man,

A man who had made of the elk his body,

And of the forehead of the elk,

A snare, verily, he was a person who possessed a snare.

Of this snare the Ho®’-ga spake to one another, saying: What-
ever strange beings they may be, or. whosesoever offspring
they may be,

. We shall make them to fall into this snare, O, younger brothers.
. The people of the Wa-zha’-zhe,

. And those of the Tsi’-zhu,

. Shall always use this snare,

. Whatever strange beings they may be, or whosesoever offspring

they may be,

2. We shall always make them to fall into this snare, O, younger

brothers.

213. Verily, at that time and place, it has been said, in this house,

. The Ho*’-ga, a people who possess seven fireplaces,
. Gathered together some small stones,

216. Seven small stowes they gathered together,

e
oo “I

. Of which they verily made their bodies and became a people.
. Four of these stones,

219. They brought to the fireplace of their House of Mystery,
1220. And within each corner,

. They placed one of these stones,
. And they spake, saying: Let each of these stones be to the

people of the Wa-zha’-zhe,

. And to those of the Tsi’-zhu,
. As a place of refuge in their life’s journey,
. Then we shall always easily find a place of refuge in times of

danger, O, younger brothers.

bo
i)
or)

Oo Oo 0

ee ee ee ee ee
> *

I i

bo
EPePPWWWWWwWnwwnwwwhnd bd we
FP OoOoMmNt Doe WW

THE OSAGE TRIBE (ETH. ANN. 36

3. Verily, at that time and place, it has been said, in this house,
. Among the Ho®’-ga, a people who possess seven fireplaces,

. There was a man,

. Whose name was Little Earth.

. Verily, at that time and place, it has been said, in this house,
. He appeared before the people with a cloven hand uplifted,

. In which he held a bit of the dark soil of the earth,

. Which he offered to the people as he spake,

. Saying: This bit of the dark soil of the earth

. They shall carry when they go to offer their supplications,

. Then shall their prayers be readily granted, O, elder brothers.
. When the people of the Wa-zha’-zhe

. And those of the Tsi’-zhu

. Put it upon their faces as they offer their supplications,

. Then, even before the sun has risen to the height of their houses,
. Their prayers shall always be readily granted, O, younger

brothers, they said to one another.

. Although that may be,
. When they put it upon their faces,
. They shall not close their eyes in sleep, O, younger brothers,

they said to one another.

. When they close their eyes in sleep,
. They shall shorten their lives as men, O, younger brothers, they

said to one another.

. Verily, at that time and place, it has been said, in this house,
. A bit of the blue soil of the earth

. He brought forth and stood offering it to the people.

. This bit of the blue soil of the earth

. They shall carry when they go to offer their supplications,

O, younger brothers, they said to one another.

. When they carry this bit of blue earth as they offer their sup-

plications,

3. When they go forth toward the setting gt the sun against their

enemies,

. Their prayers shall always be readily granted, O, younger

brothers, they said to one another.

. When they carry this bit of blue earth as they offer their

supplications,

. Even before the sun has risen to the height of their houses,
. Their prayers shall always be readily granted, O, younger

brothers, they said to one another.

tii

LA FLESCHE] NI’-KI NON-K’ON RITE 203

bd bo

ee
wo Ww hw WY bw bw

. Verily, at that time and place, it has been said, in this house,
. He brought forth a bit of the red soil of the earth

. And stood offering it to the people.

. This bit of the red soil of the earth

. They shall carry when they go to offer their supplications, O,

younger brothers, they said to one another.

. The people of the Wa-zha’-zhe
. And those of the Tsi-’-zhu
5. Shall use this bit of red earth as they offer their supplications,

O, younger brothers, they said to one another.

. When they use it as they offer their supplications,
. Even before the sun has risen to the height of their houses,
. Their prayers shall always be readily granted, O, younger

brothers, they said to one another.

9. Although that may be,
. When they put it upon their faces,
. They shall not shed tears, O, younger brothers, they said to one

another.

. Verily, at that time and place, it has been said, in this house,
. He brought forth a bit of the yellow soil of the earth

. And stood offering it to the people.

. This bit of the yellow soil of the earth

. Shall be used in offering their supplications

. By the people of the Wa-zha’-zhe

. And those of the Tsi’-zhu,

. So that their prayers may always be readily granted, O,

younger brothers, they said to one another.

. When they go to seek for fair captives
. They shall put this bit of yellow earth upon his face, O, younger

brothers, they said to one another.

. Verily, at that time and place, it has been said, in this house,
. Behold the flaring rim of the entrance of my house,

. That also is not made without a purpose.

. It is the Tse’-xe ni-ka-pu, the vessel in which men are seethed.
. I have made it to represent all such vessels.

. The people of the Wa-zha’-zhe

. And those of the Tsi’-zhu

. Shall use it for seething the bodies of men,

. When they go forth toward the setting of the sun against their

enemies,

. And use it in their supplications for aid,
. Their prayers shall always be readily granted, O, younger

brotbers, they said to one another.

oo Oo 6
CO AIG Or &

~
Oc

WNW WW DY Ww Ww
=e >
So oO

THE OSAGE TRIBE [PLH. ANN. 36

. Verily, at that time and place, it has been said, in this house,
. The Ho®’-ga, a people who possess seven fireplaces,

. A people among whom there are none that are craven.

. Verily, at that time and place, it has been said, in this house,
. Spake to one another, saying: O, younger brothers,

There is yet lacking a necessary article, O, younger brothers.

Verily, at that time and place, it has been said, in this house,

The Tse’-xe ni-ka-pu, the vessel in which the bodies of men are
seethed,

. They quickly brought forth
. And spake to one another, saying:
3. This is an article that we shall always use as a symbol in our

ceremonies, O, younger brothers.

. Verily, at that time and place, it has been said, in this house,
.. They said to one another: Let us now put water into the

sacred vessel to boil.

. Verily, at that time and place, it has been said, in this house,
. They placed the vessel of water upon the fire to boil.

. Verily, at that time and place, it has been said, in this house,
. They spake to one another, saying: What shall we put into the

boiling water to seethe,

. O, younger brothers ?
. There are four kinds of food plants,
. That we have dedicated to use for ceremonial purposes, O,

younger brothers.

. Those we shall put into the vessel of boiling water to seethe,

O, younger brothers.

4. Verily, at that time and place, it has been said, in this house,
. They brought forth the Sparganium

. And said to one another: This, O, younger brothers,

. We shall put into the vessel to seethe, O, younger brothers.

s. Although that may be,

. We shall not put it into the vessel to seethe without a purpose.
. Toward the setting of the sun there is, among our enemies,

. A young man in his adolescence, whose voice is broken.

2. With this plant we shall put the young man into the vessel to

seethe, O, younger brothers.

3. In this manner the people of the Wa-zha’-zhe
. And those of the Tsi’-zhu
. Shall always make their enemies to fall in death.

. There is yet one more lacking, O, younger brothers, they said

to one another.

. Then they brought forth the Nymphex advena

LA FLESCHE] NI/-KI NON-K’ON RITE 205

1328.
1329.
1330.
ipl.
1332.
1333.
1334.

1335.
1336.

1337.

1338.
1339.

1340.
1341.
1342.

1343.
1344.
1345.
1346.
1347.

1348.
1349.
1350.

And said: This plant also

We shall put into the vessel to seethe, O, younger brothers.

Although that may be,

We shall not put it into the vessel without a purpose.

Toward the setting of the sun there is, among our enemies,

A maiden in her adolescence.

With this plant we shall put the maiden into the vessel to
seethe, O, younger brothers.

In this manner the people of the Wa-zha’-zhe

And those of the Tsi’-zhu

Shall always make their enemies to fall in death.

Verily, at that time and place, it has been said, in this house,

They said to one another: There is yet one more lacking, O,
younger brothers.

Verily, at that time and place, it has been said, in this house,

They brought forth theroot of the water lily (Sagittaria latifolia).

And said to one another: This we shall put into the vessel to
seethe, O, younger brothers.

Although that may be,

We shall not put it into the vessel to seethe without a purpose.

Toward the setting of the sun there is, among our enemies,

A man who is honored for his deeds of valor.

With this plant we shall put the valorous man into the vessel
to seethe, O, younger brothers.

In this manner the people of the Wa-zha’-zhe

And those of the Tsi’-zhu

Shall always make their enemies to fall in death.

. Verily, at that time and place, it has been said, in this house,
52. They said to one another: There is yet one more lacking, O,

younger brothers.

. Then they brought forth the Falcata comosa,

. And they said: This plant also

. We shall put into the vessel to seethe, O, younger brothers.

. Although that may be,

. We shall not put it into the vessel to seethe without a purpose.
. Toward the setting of the sun there is among our enemies

. A woman who has given birth to her first child.

. With this plant we shall put the woman who has given birth

to her first child into the vessel to seethe, O, younger
brothers.

. In this manner the people of the Wa-zha’-zhe
. And those of the Tsi’-zhu
. Shall always make their enemies to fall in death.

206

1364.
1365.
1366.

1367.
1368.
1369.

1370.
1371.
1372.
1373.
1374.
1375.
1376.

1377.
1378.

1379.
1380.
1381.
1382.
1383.
1384.

1385.
1386.
1387.
1388.
1389.
1390.

1391.
1392.
1393.
1594.
1395.
1396.
1397.

1398.

1399.

THE OSAGE TRIBE [ETH. ANN, 36

Verily, at that time and place, it has been said, in this house,

The Ho®’-ga, a people who possess seven fireplaces,

Verily, a people among whom there are none that are craven,
spake to one another,

Saying: O, younger brothers,

There is yet lacking a necessary article, O, younger brothers.

Then they turned to the Ho®’-ga Wa’-tse-ga-wa, to whom
they spake,

Saying: O, younger brother,

There is yet lacking a necessary article, O, younger brother.

Thereupon Wa’-tse-ga-wa set forth, with quickened footsteps,

To an open prairie where trees grow not,

To the stone that bursts when heated.

Close to the stone he paused and stood;

Then hastened with it to his brothers, to whom he spake, saying:
How will this serve, O, elder brothers ?

The elder brothers replied: O, younger brother,

The stone can not be used for any purpose, O, younger brother.

Wa’-tse-ga-wa set forth again, with quickened footsteps,

To the conglomerate stone.

Close to the stone he paused and stood;

Then hastened with it to his brothers, to whom he spake,

Saying: How will this stone serve, O, elder brothers?

The elder brothers replied: It can not be used for any purpose,
O, younger brother.

Verily, at that time and place, it has been said, in this house,

He went forth again to an open prairie, where trees grow not,

To the fragment of a rock.

He returned with it in haste and spake to his brothers,

Saying: How will this stone serve, O, elder brothers ?

The elder brothers replied: Verily, it is not the right kind of
stone, O, younger brother.

Verily, at that time and place, it has been said, in this house,

He went forth again to the side of a hill,

Where he found a round-handled flint knife.

With this he returned to his brothers, to whom he spake,

Saying: How will this article serve, O, elder brothers ?

Verily, at that time and place, it has been said, in this house,

The elder brothers replied: It will be a useful article, O, younger
brother.

Then the brothers spake to one another, saying: From this
article we shall take a personal name, O, younger brothers.

Round-handled knife

LA FLESCHE] NI/-KI NON-K’ON RITE 207

1400

1401.
1402.
1403.
1404.

1405.
1406.
1407.
1408.
1409.
1410.
1411.
1412.

1413.
1414.
1415.

1416.
1417.
1418.
1419.

1420.
1421.
. It will be a useful article, O, younger brother.

. Then the brothers spake to one another, saying: We shall take

We shall take for our personal names, O, younger brothers.

Although that may be,

The people of the Wa-zha’-zhe

And those of the Tsi’-zhu

Shall not use the round-handled knife for cutting, O, younger
brothers, they said to one another.

Verily, at that time and place, it has been said, in this house.

He went forth again, to the summit of a hill,

To the black flint knife.

Close to the knife he paused and stood,

Then returned with it in haste,

Returned with it to his elder brothers, to whom he spake,

Saying: How will this article serve, O, elder brothers ?

Then the elder brothers spake to one another, saying: It will
be a useful article, O, younger brothers.

However, for the people of the Wa-zha’-zhe

And those of the Tsi’-zhu,

It is not suitable for use in cutting, O, younger brothers, they
said to one another.

Wa’-tse-ga-wa set forth again to the summit of a hill,

To the flint knife that is sacred.

Close to it he paused and stood,

Then returned with it in haste to his brothers, to whom he
spake,

Saying: How will this article serve, O, elder brothers?

The elder brothers replied: O, younger brother,

a personal name from this article, O, younger brothers.

24. The-sacred-knife —

25. We shall take to ourselves as a personal name, O, younger

brothers.

. The people of the Wa-zha’-zhe
7. And those of the Tsi’-zhu,
. When they go forth toward the setting sun against their ene-

mies,

. They shall always use this sacred knife, O, younger brothers,

they said to one another.

. Wa’-tse-ga-wa went forth again to the farther side of a hill,

. To the red flint knife.

. Close to the red flint knife he paused and stood,

. Then returned with it in haste to his brothers, to whom he

spake,

208

1434,
1435.
1436.

1437.
1438.

1439.
1440.

1441.
1442.
1443.

1444.

1445.
1446.

1447.
1448.
1449.

1450.

1451.

1452.
1453.
1454.
1455.
1456.
1457.
1458.

THE OSAGE TRIBE (PTH. ANN. 36

Saying: How will this article serve, O, elder brothers?

The elder brothers replied: O, younger brother,

Verily, that has been the object of your continual search, O,
younger brother.

It will be a useful article, O, younger brother.

Then the elder brothers spake to one another, saying: From
this article we shall take a personal name, O, younger
brothers.

The-red-knife

Shall be to us a personal name, O, younger brother, they said
to one another.

The people of the Wa-zha’-zhe

And those of the Tsi’-zhu

Shall always use this knife for cutting, O, younger brothers,
they said to one another.

When they go forth toward the setting sun against their
enemies

And use this knife for cutting

They shall have a knife that is sharp, indeed, O, younger
brothers, they said to one another.

Verily, at that time and place, it has been said, in this house,

The Ho®’-ga, a people who possess seven fireplaces,

A people among whom there are none that are craven, spake
to one another,

Saying: There is yet lacking a certain part, O, younger
brothers.

Then they turned to Ho®’-ga Wa’-tse-ga-wa, to whom they
spake,

Saying: O, younger brother,

There is yet lacking a certain part, O, younger brother.

Then, at the beginning of day,

Wa’-tse-ga-wa went forth into the far-off lands

And came to a valley, where he paused and stood.

In the evening of the day

He stood before his elder brothers, his bare legs worn with the
grasses of the earth.

. The elder brothers spake to him, saying: How has it been with

you, O, younger brother ?

. And he replied: I have traveled to a valley in the far-off lands,

O, elder brothers.

. Verily, at that time and place, it has been said, in this house,
. The elder brother spake to Wa/-tse-ga-wa, saying: Look you,

O, younger brother.

. We bid you go once more and make search.

LA FLESCHE] NI’-KI NON-K’ON RITE 209

1464.
1465.
1466.
1467.
1468.
1469.

1470.

1471.
1472.

1473.

1474.
1475.
1476.
1477.
1478.
1479.
1480.

1481.

1482.
1483.

1484.

1485.
1486.
1487.
1488.
1489.
1490.
1491.
1492.
1493.
1494,

1495.

Then, at the beginning of day,

He went forth to the far-off lands

And came to a second valley,

Where he paused and stood.

In the evening of the day

He stood before his brothers, his bare legs worn with the grasses
of the earth.

The elder brothers spake to him, saying: O, younger brother,
how has it been with you ?

Wa’-tse-ga-wa replied: O, elder brothers,

I have traveled to a second valley in the far-off lands, O, elder
brothers.

The elder brothers spake again to Wa’-tse-ga-wa, saying: Look
you, O, younger brother,

We bid you go once more and make search.

Then, at the beginning of day,

He went forth to the far-off lands

To a third valley,

Where he paused and stood.

In the evening of the day

He stood before his brothers, his bare legs worn with the grasses
of the earth.

The elder brothers spake to him, saying: How has it been with
you, O, younger brother ?

Wa/-tse-ga-wa replied: O, elder brothers,

I have traveled to a third valley, O, elder brothers, into the
far-off lands.

Again the elder brothers spake to Wa’-tse-ga-wa, saying: Look
you, O, younger brother,

We bid you go once more and make search.

Then, at the beginning of day,

He went forth to the far-off lands

To a tourth valley,

Where he paused and stood.

There he beheld the seven bends of a great river,

Enwrapped in a cloud of white smoke from many fires.

He stood gazing, with close attention

Upon the seven bends of the river,

And he saw through the smoke the dwellings of men, seven vil-
lages, one in each bend of the river.

I must take a closer view of the people of these villages, he
thought.

2786—21 14

e
On
i)
ASS

RP eRe Re
Or Or Or Or Or
ww dw Ww Ww
Oo CONT GS Ot

e
on
ey)
=)

THE OSAGE TRIBE [ECH, ANN. 36

. Then he cautiously approached a watering place.

. Close to it he stood concealed

. And watched the movements of the people.

. As they came near to his place of concealment to fetch water

for themselves

. He noticed the tattoo marks upon their foreheads,

. The tattoo marks upon their jaws,

. And the closely cut hair of their foreheads he saw distinctly.

. Verily, at that time and place, it has been said, in this house,
. He concealed himself from these strange people with care and

skill.

. As he hastened homeward with the tidings

. In the evening of the day

. He approached his village with quickened footsteps.

. Then the elder brothers spake to one another, saying: O,

younger brothers,

. Our younger brother is returning; the manner of his approach

betokens his bearing of important tidings.

. They arose and ran to meet him.
. They spake to him, saying: How has it been with you, O,

younger brother ?

12. And he replied, as he stood: O, elder brothers,
513. I have traveled to four valleys in the far-off lands, O, elder

brothers.

. At the fourth valley

. I beheld seven bends of a river,

. Enwrapped with a white cloud of smoke from many fires.

. Among the seven bends of the river

. I saw villages, O, elder brothers,

. Villages of people, O, elder brothers.

. Very closely I watched the people of those villages,

. And saw the tattoo marks upon their foreheads,

. The tattoo marks upon their jaws,

. And the closely cut hair of their foreheads, O, elder brothers.

. Then the elder brothers spake to one another, saying: O,

younger brothers,

. Let the people of the Wa-zha’-zhe

. And those of the Tsi’-zhu

. Come together, O, younger brothers.

. Verily, at that time and place, it has been said, in this house,
. The people came together as bidden.

. The people of the Wa-zha’-zhe

. And those of the Tsi’-zhu

. And those of the Ho®’-ga spake, saying: Our younger brother

LA FLESCH] NI/-KI NON-K’ON RITE lal

1533. Has traveled to four valleys in the far-off lands, O, Wa-zha/-zhe.
1534. In the fourth valley

1535. He beheld seven bends of a great river

1536. Enwrapped in a cloud of white smoke from many fires.

1537. Seven villages he saw among the seven bends of the river
1538. Enwrapped in a cloud of white smoke from many fires.

1539. Very closely he watched the people

1540. And saw the tattoo marks upon their foreheads,

1541. The tattoo marks upon their jaws,

1542. Saw that they wore the hair of their foreheads cut short.

THe Hr’ca-pa Srory or THE FINDING oF THE For

The preceding mythical story (lines 1447 to 1542) ends abruptly,
leaving the impression that an essential part of the story has been
omitted. This impression might have remained but for a casual
question asked of Wa-tse’-mo™-i" in May, 1916, relating to the
significance of the leg of an eagle attached to the suspending strap
of the portable shrine belonging to each gens of the tribe. (See
pl. 4, 6.) The question had been asked without a thought that the
reply might have a bearing upon the story of the finding of the
foe, which is necessary to the completion of the original war rite
which forms the concluding part of the Ni’-ki Wa-tho™ ritual.
Wa-tse’-mo®-i" said in reply: ‘‘The Hi’-ca-da put the eagle’s leg on
the wa-xo’-be as a memorial of their finding of the foe, a service
performed by a member of the gens chosen for that purpose and to
act as an official messenger.”’ Wa-tse’-mo®-i" made it clear that the
full story of the finding of the foe is the exclusive property of the
Hi’-ca-da gens. The In-gtho"’-ga and other gentes of the Ho®’-ga
subdivision were permitted to use it in an epitomized form in order
to complete their own version of the ritual. Thus was explained the
reason for the abrupt ending of the story as given by Wa-xthi’-zhi.
The literal translation of Hi’-¢a-da is ‘“Leg-outstretched,” a name
referring’ directly to the eagle leg attached to each wa-xo’-be belong-
ing to the various gentes of the tribe. The Hi’-¢a-da is a subgens
of the Ho®’-ga A-hiu-to® gens which has for its gentile life symbol the
dark-plumaged golden eagle. The name Ho?’-ga signifies the Sacred
or Consecrated One.

Wa-tse’-mo"-i", whose gens is closely related to the I"-gtho"’-ga,
hesitated for some time before he made up his mind to give the
wi’-gi-e of the Hi’-¢a-da gens which tells of the Finding of the Foe.
He justifies his final decision upon the facts that he belonged to the
division that originated the story and that, owing to the present
inevitable changes, these great tribal rites have now practically come
to their end.

212 THE OSAGE TRIBE (ETH, ANN, 36

bho

HI/-GA-DA WI'-GI-b, FINDING OF THE FOE
(Osage version, p. 407; literal translation, p. 556)

. It has been said, in this house,
. That from among the Ho®’-ga, a people who possess seven fire-

places,

. A younger brother went forth upon a sacred errand.
. The elder brothers knew, from their divining sense, of his home-

ward journey, though yet out of range of ordinary vision.

. What tidings doth he bring?
. What sufferings has he endured? the elder brothers said to one

another.

. Then as he appeared before them they said: Receive him and

speak to him, some of you,

. And in haste they received him and spake to him.
. Then the younger brother spake, Sey. I have been to a valley,

O, elder brothers.

. [have been as far as the first valley, but
. Saw nothing worthy of my notice.
. Then they made room for them at the fireplace and the messengers

spake,

. Saying: Our younger brother
. Tells us he has been as far as the first valley, but
. Saw nothing worthy of his notice.

. It has been said, in this house,
. The return of the younger brother, who had gone forth again upon

'

his errand,

. Was known to the elder brothers, through their divining sense,

though yet out of range of ordinary vision.

. Verily, at that time and place, it has been said, in this house,
. The younger brother was nearing his home
. When the elder brothers said to one another: Our younger

brother is nearing his home.

. What suffermgs has he endured ?
23. Then as he appeared before them they said: Receive him and

speak to him, some of you,
And in haste they received him and spake to him.

5. Then the younger brother spake, saying: I have been to a second

valley, O, elder brothers.

. [ have been as far as the second valley, but
. Saw nothing worthy of my notice.
. Then they made room for them at the fireplace and the mes-

sengers spake,

29. Saying: Our younger brother
. Tells us he has been as far as the second valley, but
. Saw nothing worthy of his notice.

LA FLESCHE] NI’-KI NON-K’ON RITE 213

32.
33.
34.
35.

36.
37.
38.

39.
40.

Verily, at that time and place, it has been said, in this house,

The return of the younger brother,

Who had gone again upon his sacred errand,

Was known to the elder brothers, through their divining sense,
though yet out of range of ordmary vision.

The sun had reached midheaven

When the younger brother was nearing his home,

And the elder brothers said to one another: We know our younger
brother is returning.

What sufferings has he endured? they said to one another.

Then as he appeared before them they said: Receive him and
speak to him, some of you,

1. And in haste they received him and spake to him.
2. Then the younger brother spake, saying: I have been to a third

valley, O, elder brothers.

. I have been as far as the third valley
. And saw nothing worthy of my notice.
. Then they made room for them at the fireplace.

. Verily, at that time and place, it has been said, in this house,

. The return of the younger brother,

. Who had gone again upon his sacred errand,

. Was Imown to the elder brothers, through their divining sense,

though yet out of range of ordinary vision.

. As he was nearing his home
. The elder brothers said to one another: We know our younger

brother is returning,

. Returning with swift strides, we know.
. Then as he appeared before them they said: Receive him and

speak to him, some of you,

. And in haste they received him and spake to him.
. Then the younger brother spake, saying: I have been to a fourth

valley, O, elder brothers.
I have been as far as the fourth valley and

. There I saw the footprints
. Of some strange animal.
. The remains of the grasses where it had fed, had cut: the grass

with its teeth.

. Verily, there are signs of some strange animal.
. It has been said, in this house,
. The elder brothers spake to one another, saying: O, younger

brothers,

. Our younger brother,
4. Who has been upon a journey,
. Tells us he has been to a fourth valley,

214 THE OSAGE TRIBE [BLH. ANN. 36

66. That he has been as far as the fourth valley,

67. Where he saw signs of some strange animal,

68. Saw the footprints of the animal,

69. The remains of the grasses where it had fed, had cut the grass
with its teeth.

70. He tells us they are surely the signs of some strange animal.

71. It has been said, in this house,

72. The elder brothers spake to one another, saying: O, younger
brothers,

73. Let the people of the Tsi’-zhu and those of the Wa-zha’-zhe

74. Come together, they said to one another.

75. The people of the Tsi’-zhu and of the Wa-zha’-zhe came together
forthwith.

76. Then the Ho®’-ga spake to them, saying: O, Tsi’-zhu and Wa-
zha’-zhe,

77. Our younger brother,

78. Who has been upon a journey,

79. Tells us he has been to a fourth valley,

80. That he has been as far as the fourth valley, where

81. He saw the footprints

82. Of some strange animal

83. And the remains of the grasses where it had fed.

84. Verily, at that time and place, it has been said, in this house,

85. The people arose and departed without order and as though in
swarms,

86. Whereupon the speaker of the Ho®’-ga said: I had thought the
Tsi’-zhu and the Wa-zha/-zhe

87. Would make some reply,

88. But without speaking, without a word,

89. They departed in disorder and as though in swarms.

90. Verily, at that time and place, it has been said, in this house,

91. It came to pass

92. That the return of the younger brother who had gone again
upon his errand

93. Was known to the elder brothers through their divining sense,
though yet out of range of ordinary vision,

94. And they spake to one another, saying: We know our younger
brother is returning,

95. Returning with swift strides.

96. Verily, with swift strides he is returning, we know.

97. Then as he appeared before them they said to one another:
Receive him and speak to him, some of you.

98. What sufferings has he endured? they said to one another.

99. The younger brother spake, saying: O, elder brothers,

LA FLESCHE] NI’-KI NON-K’ON RITE 215

100.
101.
102.
103.
104.
105.
106.
107.
108.
109.

110.

ih
112.
113.
114.
115.
116.
LIL 7(—
118.
119.
120.
121.
122.
123.

124.
125.

126.
127.
128.
129.

130.
131.

132.
133.

134.
135.

136.

I have been to a fifth valley,

Where I saw the footprints

Of some strange animal,

Footprints that show the animal to have cloven feet

And to be an animal of formidable size.

Verily, at that time and place, it has been said, in this house,

The Ho®’-ga spake to one another, saying: O, younger brothers,

Let the people of the Tsi’-zhu and those of the Ho®’-ga

Come together, they said to one another.

The people of the Tsi’-zhu and of the Wa-zha’-zhe came together
forthwith.

Then the Ho®’-ga spake to them, saying: O, Tsi’-zhu and
Wa-zha’-zhe,

Our younger brother,

Who has been upon a journey,

Tells us he has been to a fifth valley,

That he has been as far as the fifth valley, where

He saw the footprints

Of some strange animal,

Footprints that show the animal to have cloven feet

And to be an animal of formidable size.

It has been said} in this house,

The people of the Tsi’-zhu and of the Wa-zha’-zhe,

Without making a reply, without a word,

Arose and departed without order and as though in swarms.

Whereupon the speaker of the Ho®’-ga said: I had thought the
Tsi/-zhu and the Wa-zha’-zhe

Would make a reply; and this they repeated to one another:

They made no reply.

Verily, at that time and place, it has been said, in this house,

The return of the younger brother,

Who had gone forth again upon his errand,

Was known to the elder brothers, through their divining sense,
though yet out of range of ordinary vision.

He was nearing home,

When the elder brothers said to one another: We know our
younger brother is returning.

He is returning with quickened strides, they said to one another.

Then as he appeared before them they said to one another:
Receive him and speak to him, some of you,

And in haste they received him and spake to him.

Then the younger brother spake, saying: I have been to a sixth
valley,

Where I saw the footprints

THE OSAGE TRIBE (ELH, ANN. 36

. Of some strange animals,

. Whose paths led hither and thither, in every direction.

. Verily, they appear to be strange animals.

. The foam of the water passed by them to the ground indicated

their recent presence at this place.

. Verily, they must be animals of formidable size.

. It has been said, in this house,

. The Ho"’-ga spake to one another, saying: O, younger brothers,
. Let the people of the Tsi’-zhu and those of the Wa-zha’-zhe

. Come together, they said to one another.

. The people of the Tsi’-zhu and of the Wa-zha’-zhe came together

forthwith.

. Then the Ho®’-ga spake to them, saying: O, Tsi’-zhu and

Wa-zha’-zhe,

. Our younger brother,

. Who has been upon a journey,

. Tells us he has been to a sixth valley,

. That he has been as far as the sixth valley,

. Where he saw footprints

. Of some strange animals,

. Whose paths led hither and thither, in every direction.

. Even the foam of their urme still lay upon the ground and indi-

cated their recent presence at that place.

. Verily, they must be animals of formidable size.
. It has been said, in this house,
. The people arose without making a reply and departed in dis-

order and as though in swarms.

. Verily, at that time and place, it has been said, in this house,

. The return of the younger brother,

. Who had again gone forth upon his errand,

. Was known to the elder brothers, who said: We know he is

returning though he is yet out of range of ordinary vision.

. Then as he was nearing home
. They said to one another: We know our younger brother is

returning.

. Then as he appeared before them he said to them: O, elder

brothers,

. I have been to a seventh valley,

. I have been as far as the seventh valley, and

. There I saw the signs of some strange animals.

. The grasses, that had been trampled by their feet, lay pointing

where their trail led,

. Their dung that lay scattered upon the Jand.
. Verily, they appear to be animals of formidable size.

LA FLESCHD] NI’-KI NON-K’ON RITE Dalis

172.
173.
174.
175.
176.

Verily, at that time and place, it has been said, in this house,

The Ho®’-ga spake to one another, saying: O, younger brothers,

Let the people of the Tsi’-zhu and those of the Wa-zha’-zhe

Come together, they said to one another.

The people of the Tsi’-zhu and of the Wa-zha’-zhe came together
forthwith.

. Without speaking
. The people arose and departed as though in swarms.
9. Then the speaker of the Ho®’-ga said: I had thought the people

of the Tsi’-zhu and those of the Wa-zha’-zhe

. Would make some reply, but
. Without a word they arose and departed as though in swarms."

. Verily, at that time and place, it has been said, in this house,

. The Ho*’-ga spake to one another, saying: Our younger brother,
. Who has been upon a journey,

. Has been to a seventh valley,

. Where herds of animals,

. Seven in number,

. He tells us he has seen.

. He continued his journey beyond the seven herds of animals

. To a prominent hill,

. Upon the summit of which he stood,

. From which place he beheld a line of groves cut here and there

by intervening spaces.

. In each of these groves he saw people.
. He tells us he saw smoke constantly shooting upward from their

dwellings among these groves,

. That these strange people
. Are formidable in their personal appearance and in their num-

bers.

. Verily, at that time and place, it has been said, in this house,
3. They said to one another: O, younger brothers,
. Let the people of the Tsi’-zhu and those of the Wa-zha’-zhe
. Come together, they said to one another.
. The people of the Tsi’-zhu and of the Wa-zha’-zhe came together

forthwith,

. And the Ho®’-ga spake to them, saying: O, Tsi’-zhu and Wa-

zha’-zhe,

. Our younger brother

. Has returned from his journey in a great state of alarm.

. He has traveled to a seventh valley,

. Where, he tells us, he saw herds of animals, seven in number,

16 Lines 172 to 181 were evidently repeated unintentionally and should be skipped and the reading con-
tinued from line 182 in order to complete the sense.

THE OSAGE TRIBE (PTH, ANN, 36

. Which he observed with care.

. The animals, he tells us, are formidable in size,

. Having sharp, curved horns upon their heads.

. He continued his journey beyond these herds

. To a prominent hill,

. Upon the summit of which he stood,

. From which place he beheld a line of groves of trees.

. Smoke constantly shot upward therefrom, he tells us, O, Tsi’-

zhu and Wa-zha’-zhe.

. Among these groves of trees dwell people,

. Formidable in their personal appearance and in their numbers,
. Our younger brother tells us.

. These strange people

. Wear the hair of their foreheads cut short,

. That upon their foreheads are tattoo marks,

. As also around their mouths.

. They are a people

. Abundantly supplied with sharp-pointed weapons,

. A people whose arrows bristle and radiate in their grasp.

. They are a people

. Who possess shields of buffalo hide for the protection of their

bodies.

. Verily, at that time and place, it has been said, in this house,

. The Tsi’-zhu and the Wa-zha’-zhe replied, saying: That is well.
. Then, speaking to one another, they said: O, younger brothers,
230. Let the Tsi’-zhu (gens) Who are Feared by the Gods

31. Be spoken to concerning this report.

. Then quickly the Ho®’-ga spake to the Tsi’-zhu, Who are Feared

by the Gods,

. And as promptly the Tsi’-zhu replied: O, Ho®’-ga,

. [am not abundantly supplied with weapons; therefore

. Let me bid you, O, Ho®’-ga,

. To speak to the Wa-zha’-zhe concerning this report.

. Verily, at that time and place, it has been said, in this house,

. The Ho®’-ga approached the Wa-zha’-zhe Wa-no" (the war gens

of the Wa-zha’-zhe),

. And, standing over them with bowed heads, spake to them,
. Saying: Our younger brother
. Has returned from his journey in a great state of alarm, O,

Wa-zha’-zhe.

. He saw a people,
. Who are very formidable in their personal appearance and in

their numbers,

. A people who wear the hair of their foreheads cut short,

——————E

LA FLESCHE NI’-KI NON-K’ON RITE 219

245. Upon whose foreheads are tattoo marks,

246. As also around their mouths

247. And upon their breasts they have tattoo marks.

248. Verily, they are a people well supplied with weapons,
249. A people who have shields to protect their bodies.

250. It has been said, in this house,

251. The Wa-zha’-zhe promptly replied, saying: It is well, O, Ho®’-ga.,

252. You shall overcome these strange people and make them to fall,

O, Ho®’-ga.
53. Seven tines of the antlers of the deer

. I have made to be my weapons, mysterious and sacred.

Even the small tip of a tine of the deer’s antlers

T can split with one of these arrows, O, Ho"’-ga, so accurate are
their flight.

. These mysterious arrows you shall use, O, Ho®’-ga, to overcome

these strange people and make them to fall.

or

bo bk bo bo
ou ou
lor) ia

bo
or
=]

Ni’-K1 Wt'-ci-r, VERSION OF THE Brack Brar GENS

(Osage version, p. 414; literal translation, p. 562)

In April, 1919, the following wi’-gi-e, another version of the Ni’-ki
No*k’o® of the Ho®’-ga Division, was obtained from Wa-tse’-mo?-i®
(pl. 18). This version is used by the Wa-ca’-be-to® (Black Bear)
gens, of which Wa-tse’-mo®-i® is a member. The Black Bear and
the Puma gentes are closely related, and it is stated by members of
the two gentes that they use in common their set of rituals. It
appears, however, that each gens has its own version of the Ni’-ki
No*-k’o", and that in ceremonial rank the Black Bear gens has pre-
cedence over the Puma gens.

In 1896, while on a visit in Washington City, Wa-tse’-mo?-i" gave
to Miss A. C. Fletcher a paraphrase of this wi’-gi-e. At that time
very little was known of the elaborate tribal rites of the Osage, and
while the information gathered was interesting there were no means
then available for further and complete study of the rites of that tribe.

The important differences between the two wi’-gi-es are as follows:

The four great gods to whom the Puma people appealed for aid
when about to descend from the sky to the earth are ignored by the
Black Bear people.

The Black Bear gens make no mention of the eagle spoken of by
the Puma gens as leading the people down to the earth, under whose
guidance the people alighted on seven trees. In the Black Bear story
the people alighted by their own volition upon seven rocks.

In the wi’-gi-e of the Puma gens Wa’-tse-ga-wa, The Radiant Star,
the sky name of the Black Bear gens, acts as messenger, while in the
Black Bear gens wi’-gi-e the Puma acts as messenger.

220 THE OSAGE TRIBE [ETH, ANN. 36

The Black Bear gens mention the Elk as the beg who made the
waters to depart and exposed the four different colored soils of the
earth—namely, the dark, the blue, the red, and the yellow. The
wi'-gi-e of the Puma gens tells of the Crawfish as the being who gave
the people the four symbolic soils of the earth.

The wi’-gi-e of the Puma does not mention Wa’-tse-gi-tsi, He-Who-
is-from-the-Stars, met by the Black Bear people in their wanderings.
This person, in accordance with his office, bestowed upon the gens a
group of chief names, and he also exercised a definite peaceful influ-
ence over the people, so that they agreed to banish from their acts
as a gens all anger and hatred. It may here be suggested that this
story offers a possible clew to the meaning of the name Wa-zha’-zhe,
which, literally translated, would be, wa-, an act; zha-zhe, name.
The word freely translated would be ‘‘The-Name-Giver.”

No mention is made in the Black Bear wi’-gi-e of the Elk giving
the breath of life to the four winds, as described in the Puma wi’-gi-e.

The Black Bear wi’-gi-e makes the neck of the white swan to be
the war standard of the people, while the Puma wi’-gi-e makes the
brow antlers of the Elk to be the war standard.

In the month of December, 1919, Wa-tse’-mo*-i" conferred upon
Mo?’-zhi (better known as William Pryor) the Ni’-ki degree in the
version belonging to the Wa-ca’-be or Black Bear gens, both of the
men being members of that gens.

THE WI’-GI-E

1. What said they, it has been said, in this house,

2. The little ones were to become a people, it has been said, in this
house,

. A thought which threw the people into profound meditation.

. They sat in great perplexity,

. For in the first of the great divisions of the heavens

. They thought to make the abiding place of the little ones.

. They sat in great perplexity,

. For in the first divisions of the heavens it was not possible for
the little ones to abide.

9. They had made their first downward soaring.

COs] & Cr

10. They gathered together, it has been said, in this house,

11. The little ones had not yet become a people.

12. They gave their thought to making the second division of the
heavens

13. The abiding place of the little ones.

14. It was not possible for the little ones to abide therein.

15. They had made their second downward soaring.

a

LA FLESCHE] NI/-KI NON-K’ON RITE

OO ONT OD Cr

bo
bo
—_

. Again they meditated upon a descent,

. And they sat in great perplexity,

. For in the third division of the heavens

. They thought the little ones might become a people and abide.
. Verily, at that time and place, it has been said, in this house,
. The little ones did not become a people in the third heaven.
2. The little ones failed to become a people.

. They had made their third downward soaring.

. The people spake to one another, saying: O, younger brothers.

. Look you, it is not possible for the little ones to become a people.
. Let search be made for a way.

. They meditated upon continuing the descent,

. They sat in great perplexity,

. Then they took the downward course to earth.

. They found the earth engulfed in water that lay undisturbed.

. They paused, then asked one another: What shall we do?

. They descended and upon the tops of seven great rocks

. They alighted.

. The seventh rock,

. The rock that was black in color,

. Spake to the little ones of its great age,

. Spake to them, saying: Verily, my little ones shall come closely

to me for protection as they travel the path of life.

. When my little ones come close to me for protection,
. There shall be no death among them as they travel the path of life.
. When my little ones come close to me for protection,
. They shall cause themselves to be difficult to overcome by death.
. When my little ones come close to me for protection,
. They shall enable themselves to live to see old age as they travel

the path of life.

. The red rock spake to the little ones,
. Spake to them of its great age,
. Then said to them: My little ones shall come close to me for pro-

tection as they travel the path of life.

. When my little ones come close to me for protection,
. There shall be no death among them as they travel the path of life.
. When the little ones come close to me for protection,
. They shall cause themselves to be difficult to be overcome by

death.

. When the little ones come close to me for protection,
. They shall enable themselves to live to see old age as they travel

the path of life.

. The people spake to one another, saying: O, younger brothers,
. What shall we do? they said to one another.

222 THE OSAGE TRIBE (pry. ANN. 36

55. It is impossible for the little ones to dwell upon the surface of the
water.

56. Let us cause search to be made.

57. The Sho’-ka, who stood near,

58. Even as these words were spoken,

59. Hastened to the Black-bean-like (the Water-beetle, the whirligig)
(fig. 11),

60. And quickly returned with him.

61. The people spake to the Water-beetle, saying: O, grandfather,

62. It is not possible for the little ones to dwell upon the surface of
the water.

63. We ask of you to make search for a way out of our difficulty.

64. Verily, at that time and place, it has been said, in this house,

65. The Water-beetle replied: O, my grandchildren,

66. You say it is not possible for the little ones to dwell upon the
surface of the water.

67. You ask me to search for a way out of your
difficulty.

68. I shall make search for a way.

69. Thereupon he pushed forth, even against
the current.

70. Running swiftly upon the surface of the
water,

71. He came to a bend of the water,

72. Then spake, saying: It is impossible for
me to give you help,O,my grandchildren.

73. Although it is not possible for me to help
you,

74. Iwill say to you: My walk of life is upon the surface of the water.

75. The little ones shall make of me their bodies.

76. When the little ones make of me their bodies,

77. They shall be free from all causes of death as they travel the
path of life.

78. When the little ones make of me their bodies,

79. They shall cause themselves to be difficult to overcome by death.

Fic. 11.—The water beetle.

80. What said they? It has been said, in this house,

81. They spake to the Spider-like (Water-spider) (fig. 12), it has been
said, in this house,

82. Saying: O, grandfather,

83. It is not possible for the little ones to dwell upon the surface of
the water.

84. You are asked to search for a way out of the difficulty.

85. It is the people who ask this of you, O, grandfather.

86. The Water-spider spake, saying: O, my grandchildren,

. You say it is not possible for the little ones to dwell upon the

surface of the water.

LA FLESCHE] NI/-KI NON-K’ON RITE yeas

88.
89.
90.
91.
92.
93.
94.

95.

96.

Sit.

98.

os).

Fic. 13.—The water strider. (Courtesy of

110.
HT

112.
115.

114.

You ask me to search for a way out of the difficulty. °

T shall make search for a way.

Thereupn he pushed forth even against the current of the water.

Walking swiftly upon the surface,

He came to a second bend of the current.

He paused at this bend
and spake,
Saying: It is not possible,
O, my grandchildren.
Although it is not possible
to find a way out of the
difficulty,

The little ones shall make
of me their bodies.

My walkin life isupon the
surface of the water.

When the little ones make
of me their bodies, p

They shall be free from
all causes of death as
they travel the path of
life.

. When the little ones make Fie. 12.—The water spider. (Courtesy of Dr. Wm. E.

of me their bodies, Safford.)

They shall cause themselves to be difficult to overcome by death.

When the little ones make of me their bodies,

They shall enable themselves to live to see old age as they travel
the path of life.

. It is well, the people replied,

105. What is said here shall stand.

= 5 106. To the Sho’-ka, who stood near,

ii 107. The people spake, saying: O,
™ PNG ee brother.

108. Then, verily, at that time and
place,

109. The Sho’-ka hastened to the
Walker-on-the-water (Water-
strider) (fig. 13), to whom he

Dr. Wm. E. Safford.)
spake,

Saying: O, my grandfather,

It is not possible for the little ones to dwell upon the surface of
the water.

The people ask you to search for a way out of the difficulty.

The Water-strider replied: You say it is not possible for the
little ones to dwell upon the surface of the water.

You ask me to search for a way out of the difficulty.

224

115.
116.
117.
118.
119.

THE OSAGE TRIBE (pre, ANN. 36

I shall make search for a way.

Thereupon, even against the current,

He pushed forth in a zigzag line.

He came to a third bend in the current,

Where he paused and spake, saying: It is not possible, O, my
grandchildren.

20. Although it is not possible for me to give you help,
21. I will tell you that my walk in life is upon the surface of the

water.

22. The little ones shall make of me their bodies.

23. When the little ones make of me their bodies,
. They shall be free from all causes of death as they travel the

path of life.

5. When the little ones make of me their bodies,

126. They shall cause themselves to be difficult to over-
come by death.

127. When the little ones make of me their bodies,

128. They shall enable themselves to live to see old age as
they travel the path of life.

129. What is here said shall stand.

130. What said they? it has been said, in this house.
131. The people said: It is not possible for the little ones
to dwell upon the surface of the water.

Fie. 4.—The 132. Verily, at that time and place, it has been said, in

leech.
tesy
Wm.
ford.)
134.

135.
136.
137.
138.

139.
140.
141.
142.

Paes this house,

EB. Sat 133. The Sho’-ka hastened to the Red-breasted leech
(fig. 14)

And quickly returned with him.

To the Red-breasted-leech the people spake, saying: O, grand-
father,

It is not possible for the little ones to dwell upon the surface of
the water.

We ask you to make search for a way out of our difficulty.

The Leech replied: You say it is not possible for the little ones
to dwell upon the surface of the water.

You ask me to search for a way out of your difficulty.

I shall make search for a way.

Thereupon he pushed forth, even against the current,

Pulling himself repeatedly as he pushed on.

. He came to a fourth bend in the current,
. Where he paused and spake, saying: It is not possible, O, my

grandchildren.

5. Although it is not possible for me to give you help,

LA FLESCHE] NI/-KI NON-K’ON RITE 225

146.
147.
148.
149.
150.
151.
152.
153.

154.
155.

156.
157.
158.
159.

160.
161.
162.
163.
164.

I will tell you: My walk in life is on the surface of the water.

The little ones shall make of me their bodies.

When the little ones make of me their bodies,

They shall be free from all causes of death.

When the little ones make of me their bodies,

They shall cause themselves to be difficult to overcome by death.

When the little ones make of me their bodies,

They shall enable themselves to live to see old age as they travel
the path of life.

The days that are calm and beautiful

The little ones shall also enable themselves to live to see.

What said they? it has been said, in this house.

The people spake to one another, saying: O, younger brothers,

It is not possible for the little ones to become a people.

It is not possible for the little ones to dwell upon the surface of
the water,

O, younger brothers, they said to one another,

Make search for a way out of our difficulty.

Then they spake to the Great Elk,

Saying: O, grandfather,

It is not possible for the little ones to dwell upon the surface of
the water, O, grandfather.

. It is not possible for the little ones to make the waters to become

dry.

. We ask you to seek for a way out of our difficulty.
. It is not possible for the little ones to dwell upon the surface of

the water.

3. Verily, at that time and place, it has been said, in this house,

. The Great Elk

. Threw himself suddenly upon the water,

. And the dark soil of the earth

. He made to appear by his strokes.

. Then he spake to the people, saying: O, elder brothers,

. [have given you cause to be grateful and happy.

. When the little ones go toward the setting sun against their

enemies

76. And take with them this dark soil as a sign of their supplications,
77. Their prayers shall never fail to be heard as they travel the path

of life.

. For a second time
. The Great Elk threw himself upon the water,
. And the blue soil of the earth,

2786—21 15

226 THE OSAGE TRIBE [ETH, ANN, 36

181. He made to appear by his strokes.

182. Then he spake to the people, saying: O, elder brothers,

183. I have given you cause to be grateful and happy.

184. When the little ones go toward the setting sun against their
enemies,

185. They shall take with them this blue soil as a sign of their sup-
plications.

186. When they use this soil as a sign of their supplications,

187. Their prayers shall never fail to be heard as they travel the path
of life.

188. For a third time

189. The Great Elk threw himself upon the water,

190. And the red soil of the earth,

191. He made to appear by his strokes.

192. Then he spake to the people, saying: O, elder brothers,

193. I have given you cause to be grateful and happy.

194. When the little ones go toward the setting sun against their
enemies,

195. And take with them the red soil as a sign of their supplications,

196. Their prayers shall never fail to be heard as they travel the path
of life.

197. For a fourth time

"198. The Great Elk threw himself upon the water,

199. And the yellow soil of the earth,

200. He made to appear by his strokes.

201. Then he spake to the people, saying: O, elder brothers,

202. I have given you cause to be grateful and happy.

203. When the little ones go toward the setting sun against their
enemies,

204. And take with them the yellow soil as a sign of their suppli-
cations,

205. Their prayers shall never fail to be heard as they travel the
path of life.

206. O, elder brothers,

207. I, who stand here, am a Ho®’-ga, a sacred person, The Great
Elk by name,

208. I, who stand here, am a Ho*’-ga, a sacred person, The Little
Earth by name,

209. I, who stand here, am a Ho®’-ga, a sacred person, Maker-of-the-
Earth’s-Soil by name.”

17 There is in the Omaha gentile organization a gens having this name, Mon’-thin-ka-ga-xe, Maker-of-the-
Earth’s-Soil. See Twenty-seventh Annual Report, B. A. E., p. 171. Long, in referring to this gens, says
the “‘Mon-eka-oh-ha or Earthmakers * * * are said to have originated the present mode of mourning
by rubbing the body with whitish clay’’ (Long’s Expedition, Vol. 1, p. 327). While Mr. Long’s state-
ment is not strictly accurate, it is interesting in so far as it bears testimony to the fact that the Omaha
clung to the supplicatory rite they call ‘‘No»’-zhi=-zho»’’ when long ago they separated from the Osage.
The Osage also still call this rite by the same name, ‘‘ No»’-zhi-zhon,”’

LA FLESCHE] NI/-KI NON-K’ON RITE PAL

210. I am a Ho®’-ga, Maker-of-the-land by name.

211. The dark soil of the earth,®

212. He held up to view

213. And spake to the people, saying: This dark soil of the earth

214. I have not made without a purpose.

215. When the little ones use it as a sign of their supplications,

216. When they put it upon their faces as a sign of their supplications,

217. And moisten, with their tears,

218. Even so much as their eyelids,

219. Their prayers shall never fail to be heard as they travel the path
of life.

220. Then he held to view the blue soil of the earth,”

221. And spake to the people, saying: This blue soil also

222. I have made for you to put upon your faces.

223. When the little ones go toward the setting sun against their
enemies

224. And take with them this blue soil as a sign of their supplications,

225. Their prayers shall never fail to be heard as they travel the path
of life.

226. What said they? it has been said, in this house.

227. The red soil of the earth

228. He held to view and spake to the people,

229. Saying: In making this soil I have given you cause to be grate-
ful and happy.

230. When the little ones go toward the setting sun against their
enemies,

231. When you take the red soil with you as a sign of your supplica-
tions,

232. Your prayers shall never fail to be heard.

233. The yellow soil of the earth

234. He held to view and spake, saying: This soil also

235. The little ones, when they go toward the setting sun against
their enemies,

236. They shall take with them as a sign of their supplications.

237. Their prayers shall never fail to be heard as they travel the path
of life.

18 The dark soil of the earth must be used only in the rite of No»’-zhis-zhos, or vigil.

19 The blue soil of the varth is for the use of the woman who takes upon herself the rite of Wa-zhi»’-the-
the, the sending of strength and courage to her brothers and other kindred who had gone to war. A cere-
mony of the same name and meaning was performed by the women of the Omaha, but in a different form
and without the blue soil. (See Twerity-seventh Annual Report, B. A. E., p. 583.) The blue soil must
also be used to paint the seven and six stars on the face of the warrior chosen to act as Wa’-do=-be in the
ceremonies of certain degrees of the war rites. This officer must be able to count seven and six o-don’
(military honors) won by himself.

THE OSAGE TRIBE [ETH. ANN. 36

. What said they? it has been said, in this house.

. The people spake to one another, saying: O, younger brothers,

. We are a people who spare none of our foes,

. A people who are never absent from any important movement,
. And they spake to the one who had made of the Puma his body,

3. Saying: O, younger brother.

. Even as these words were spoken the Puma went forth.

5. Then after a time the people said to one another: There are

signs that our younger brother is returning,

. Stumbling, tripping again and again as he hastens,

. Running repeatedly as he hurries homeward.

. Go, some of you, and speak to him,

. And some of the brothers hastened to meet him and to speak to
him.

. In response to their inquiries, the Puma spake, saying: O, elder
brothers,

. Yonder stands a man, O, elder brothers,

. Verily, a man whose appearance excites fear,

. A man who is like us in form.

4. Then the people spake, saying: O, younger brothers,
5. Look you, I have said, we are a people who spare none of our

foes,

. A people who are never absent from any important movement.
. Whoever this man may be,

. We shall send him to the abode of spirits.

. It matters not,.whose little one he may be,

. We shall make him to lie low.

. In the direction of the man they hastened,

2. They made one ceremonial pause,

1D &

. Then, at the fourth pause, f
. The Puma spake, saying: There he stands, O, elder brothers.

. It is well, the people replied,

. We shall send him to the abode of spirits.

. Their index fingers

. They thrust into their mouths,

. To moisten them and to give them killmg power.

. Verily, at that time and place, it has been said, in this house,

. The man spake, saying:

2. IT am a Ho®’-ga (a sacred person), O, elder brothers, he stood

saying.

3. Then the Puma spake, saying: O, elder brothers,

. He speaks clearly our language.
. [am a Ho’-ga, the stranger continued, who has come from the
midst of the stars,

LA FLESCHE] NI’-KI NON-K’ON RITE 229

NO oD oP Se)
as

bo

. O, elder brothers,

. Young-chief is my name, I who stand here,

. Star-chief is my name, I who stand here,

. Radiant-star is my name, I who stand here,

. Star-that-travels is my name.

. Then the people replied: It is well.

. The stranger continued: Young-chief

. Is a name you shall use as you travel the path of life.
. The Radiant star also

. Is a name you shall use as you travel the path of life.
. In giving you these names I give you cause to be grateful and

happy, O, elder brothers.

. It is well, the people replied.
. Then the people spake to one another, saying: O, younger

brothers,

. It is well,
. We shall henceforth banish from our midst all anger and hatred,

O, younger brothers,

. We shall accept the names thus offered to us.

. Young-chief,

. Is a name that we shall make to be ours,

. Radiant-star,

. Is a name that we shall make to be ours.

. This man

. Speaks our language fluently,

. And the name, Speaks-fluently,

. We shall also use, O, younger brothers, they said to one another.
. You say the man is like a stranger.

. From that also,

. We shall make a name for ourselves.

3. Sacred-stranger, also,

. We shall make to be our name, O, younger brothers, they said

to one another.

. What said they? it has been said, in this house.

. They spake to one another, saying: O, younger brothers,

. We have no ceremonial articles, they said to one another,

. Let search be made for materials to be used in making them.

. They moved forward to make the search,

. Then they spake to the one who had made of the Puma his body,
. Saying: O, younger brother,

. Go thou and make search.

. Even as these words were spoken the Puma hastened away.

. Then in a short time he was hastening toward home.

230 THE OSAGE TRIBE [ETH, ANN, 86

315. The people spake to one another, saying: There are signs that
our younger brother is returning.

316. Go, some of you, and speak to him.

317. Then some of the brothers hastened out to speak to him.

318. In response to their inquiries, the Puma said: O, elder brothers,

319. Verily, there is an animal of some kind

320. In yonder place, O, elder brothers.

321. It is well, the elder brothers replied.

322. Then they spake to one another, saying: O, younger brothers,

323. Our younger brother has said

324. That an animal of some kind is in yonder place.

Fig. 15.—Mi’-xa-¢ka (White swan). A life symbol] of the Wa-ca’-be (Black Bear) _
gens of the Hon’-ga great tribal division. From the skin of this bird are made
the standards for a ceremonially organized war party.

325. It is well, the people said.

326. Make haste

327. That we may send him to the abode of spirits.

328. It matters not whose little one this animal may be,

329. We shall send him to the abode of spirits. ,
330. Look you, verily we are a people who spare none of the enemy.
331. They moved forward with quickened footsteps;

332. They made one ceremonial pause.

333. At the fourth pause

334. They came near to the place.

335. Then the Puma spake, saying: There he stands, O, elder brothers.

LA FLESCHD] NI’/-KI NON-K’ON RITE 231

336.

337.
338.
339.
340.

341.
342.
343.
344,
345.
346.
347.
348.
349.
350.
351.

352.
353.
354.
355.
356.

357.
358.
359.
360.
361.
362.
363.
364.

365.

366.

367.
368.
369.
370.
371.

An elder brother exclaimed: I have spoken, we shall send him
to the abode of spirits!

Then his index finger

He thrust into his mouth,

Quickly withdrew it, and pointed it at the animal.

The bird fell in death to the ground, its feathers strewing the
earth.

The people hastened to the bird

And spake to one another, saying: O, elder brothers.

It is a swan (fig. 15), O, elder brothers,

A white swan, O, elder brothers,

A bird fit for a symbolic article.

We shall use it for our ceremonial article.

Behold its feet are dark in color.

The tip of its bill is also dark.

Its feathers are white.

From this bird also

We shall take personal names, O, elder brothers, they said to
one another.

White-swan

Shall be to us a personal name.

White-bird also

Shall be a personal name to us.

This shall be the name of the little ones as they travel the path
of life.

White-feather also

We shall use as a personal name.

Behold the dark color of the skin of the feet of the bird.

That also

We shall use as a symbol.

When we go toward the setting of the sun against our enemies,

That color shall be represented by charcoal.

When the little ones use the charcoal as a sign of their supplica-
tions,

Their prayers shall never fail to be heard as they travel the path
of life.

Look you, we had nothing of which to make our ceremonial
articles.

We have killed a white swan.

Behold the curved neck of the bird.

That also we shall use.

We shall make of it a standard.

When we use it as a standard, as we travel the path of life,

THE OSAGE TRIBE [BTH. ANN. 36

. And when we go toward the setting sun against our enemies,
. The little ones shall not fail to overcome their enemies, as they

travel the path of life.

. Behold the dark tip of the bird’s bill.

. That also shall be represented by charcoal.

. When we use that color as our charcoal,

. When we go toward the setting sun against our enemies,

. We shall not fail to overcome our enemies, as we travel the path

of life.

. The people spake to one another, saying: O, younger brothers,
. Look you, the little ones have nothing of which to make their

ceremonial articles.

. Let search be made for materials for such articles,

. O, younger brothers, they said to one another.

. Then to the one who had made of the Puma his body they spake,
. Saying: O, younger brother.

. Even as these words were spoken,

. The Puma hastened to the side of a hill,

. To the fragment of a rock,

. With which he returned in haste,

. And he spake to the people, saying: What think you of this?

. Let us use this for a ceremonial article.

. It is well, the people replied,

. It is not suitable for the little ones to use as a ceremonial article.
. Although the stone is not suitable for use as a ceremonial article,
. The little ones shall make of it their bodies.

. When the little ones make of it their bodies,

. The little ones

. Shall be free from all causes of death, as they travel the path

of life.

. When the little ones make of it their bodies,

. They shall cause themselves to be difficult to overcome by death.
. When the little ones make of it their bodies

. They shall enable themselves to live to see old age as they travel

the path of life.

. What is said here shall stand.

. To the one who had made of the Puma his body they spake,
. Saying: O, younger brother,
. Look you, the little ones have no ceremonial articles.

We bid you go and make search for material for the making of
the articles.

. Even as these words were spoken,

LA FLESCHD] NI/-KI NON-K’ON RITE 233

408.
409.
410.

411

412.
413.
414.
415.
416.
417.

aS
bo

He oe oe
Nw Ww Ww bw
D> ok WH bo

ro
wo
=I

431.
432.
433.
434.
435.

436.
437.

438.
439.

440.
441.
442.
443.

The Puma hastened to the top of a hill,
To the rock that explodes with heat,
With which he returned in haste,

. And he spake to the people, saying: What think you of this,

O, elder brothers ?
It is well, the people replied.
It is not suitable for the little ones to use as a ceremonial article.
Although the rock is not suitable for the little ones to use,
They shall make of it their bodies.
When the little ones make of it their bodies,
They shall be free from all causes of death as they travel the
path of life,

. When the little ones make of it their bodies,

. They shall cause themselves to be difficult to overcome by death.
. When the little ones make of it their bodies,

. They shall enable themselves to live to see old age.

. The people spake to one another, saying: O, younger brothers,
. We have no ceremonial articles.

. Then to the one who had made of the Puma his body they spake,
. Saying: O, younger brother,

. We bid you go and make search for the material for ceremonial

articles.

. Then the Puma hastened to a gap in a ridge,
428.
429.
430.

To the white rock,

With which he returned in haste,

And he spake to the people, saying: What think you of this, O,
elder brothers ?

Is not this suitable for ceremonial articles, O, elder brothers ?

It is not suitable for such purpose; nevertheless

The little ones shall make of it their bodies.

When the little ones make of it their bodies,

They shall be free from all causes of death as they travel the
path of life.

When the little ones make of it their bodies,

They shall cause themselves to be difficult to overcome by death
as they travel the path of life.

When the little ones make of it their bodies,

They shall enable themselves to see old age as they travel the
path of life.

The people spake to one another, saying: O, younger brothers.
Then to the one who had made of the Puma his body they spake,
Saying: O, younger brother,

The little ones have no ceremonial articles.

234

444,
445.
446.
447.
448.

449,
450.
451.
452.
453.

454.
455.
456.
457.
458.

459.
460.
461.
462.
463.
464.
465.
466.

467.
468.
469.
470.
471.
472.
473.
474.
475.
476.
477.
478.
479.
480.
481.
482.
483.
484.

THE OSAGE TRIBE (ETH, ANN. 36

We bid you go and make search for material for making them,

Even as these words were spoken the Puma hastened

To the yellow rock,

With which he returned in haste.

And he spake to the people, saying: What think you of this, O,
elder brothers ?

It is not suitable for use, the people replied; nevertheless

The little ones shall use it to make their bodies,

The little ones shall make of it their bodies.

When the little ones make of it their bodies,

They shall be free from all causes of death as they travel the
path of life.

When the little ones make of it their bodies,

They shall cause themselves to be difficult to overcome by death.

When the little ones make of it their bodies,

They shall also enable themselves to live

To see old age as they travel the path of life.

The people spake to one another, saying: O, younger brothers,

Look you, the little ones have no ceremonial articles.

Then to the one who had made of the Puma his body they spake,

Saying: O, younger brother,

We bid you go and make search for material for making them.

Even as these words were spoken the Puma hastened away

And was soon returning.

The people spake to one another, saying: There are signs that
our younger brother is returning,

Stumbling again and again in his haste,

Running from time to time as he hastens homeward.

Go, some of you, and speak to him.

Then some of the brothers hurried to him and spake to him,

Saying: O, younger brother.

To their inquiries the Puma replied: O, elder brothers,

Verily, an animal of some kind

Stands yonder, O, elder brothers,

An animal that is formidable in appearance,

An animal with cloven feet.

O, elder brothers,

The animal has horns upon its head,

That make it formidable in appearance.

Then the people spake to one another, saying: O, elder brothers,

Our younger brother

Has come home in great alarm.

He has seen an animal standing yonder.

Verily, an animal that is fear-inspiring in appearance,

LA FLESCHE] NI’-KI NON-K’ON RITE 235

485.
486.
487.
488.
489.
490.
491.
492.
493.
494.
495.
496.
497.
498.
499.
500.
501.

502.
503.
504.
505.
506.
507.
508.
509.
510.
511.
512.
5138.
514.
515.
. Even its head

. Shall be referred to in a personal name.
. Maker-of-the-head,

. We shall use as a personal name.

An animal with cloven feet.

The animal has horns upon his head.

It is well! the people exclaimed.

Make haste, they said to one another.

Look you, we are a people who spare none of the foe,

A people who are never absent from any important movement.

It matters not whose little one that animal may be,

We shall send him to the abode of spirits.

They moved forward with quickened footsteps,

They made one ceremonial pause,

At the fourth pause they came near to the place,

Then the Puma spake, saying: There it stands, O, elder brothers.

The people drew near

To the animal, and stood in line,

Then spake, saying: It is a female, O, elder brothers.

Verily at that time and place, it has been said, in this house,

The people spake, saying: We shall make of the animal the
sacred articles we need, O, elder brothers.

Even its skin

We shall consecrate to ceremonial use, O, elder brothers.

Behold the length of its back.

Even the back of this animal

Is fit for ceremonial use.

Out of its skin we shall make ceremonial robes,

To commemorate the consecration of the skin to ceremonial use.

We shall take from it a personal name.

The-sacred-robe

Shall be a name that shall be bestowed upon our little ones,

Woman-of-the-spine,

We shall also make to be a personal name,

The horns also, that spread out,

We shall make to be a personal name.

. What said they? It has been said, in this house,

. The Ho®’-ga, a people who possess seven fireplaces,

. A people among whom there are none that are craven or timid,
. Spake to one another, saying: The little ones have nothing of

which to make a knife, O, younger brothers.

. Then to one who had made of the Puma his body, they spake,
. Saying: O, younger brother.
. Even as these words were spoken the Puma hastened forth,

b) >) |

oS
bo bw be
19/0)

or or Cr
3 oD WO
oS:

THE OSAGE TRIBE (prH. ANN. 36

. And, with the stone that flakes,

. He hurried home.

. Then he spake, saying: What think you of this, O, elder brothers ?
. Let the little ones make of this stone a knife,

. The people replied: It is not fit for the little ones to use as a

knife,

2. Verily, it is not the right kind of stone for the little ones to use,

O, younger brother.

. The people spake to one another, saying: O, younger brothers,
. Look you, the little ones have nothing of which to make a knife.
. Then the one who had made of the Puma his body went forth,

Even as these words were spoken,

. And with the hard flint
. He soon returned in haste,
. And spake to the people, saying: What think you of this, O,

elder brothers ?

. Let the little ones make of this stone a knife, O, elder brothers.
. The elder brothers replied: Verily it is not the right kind of

stone for the little ones to use, O, younger brother.

. The little ones have nothing of which to make a knife, they said.

. The people spake to one another, saying: O, younger brothers,
. Look you, the little ones have nothing of which to make a knife.
. Then to the one who had made of the Puma his body, they spake,
. O, younger brother.

7. Then, even as these words were spoken, the Puma hastened

forth, :

. And, with the red, round-handled knife,”

. He returned in haste,

. Then spake, saying: What think you of this, O, elder brothers ?
. It is well, the people replied.

. That has been the object of your continual search, O, younger

brother.

3. It is fit for the little ones to use as a knife.
. The little ones shall use this as a ceremonial knife, O, younger

brother, as they travel the path of life.

. When the little ones go toward the setting sun, against their

enemies,

. And when they take with them this knife,
. Sharp, indeed, shall be their knives as they travel the path of life.
. The little ones of the Tsi’-zhu

20 In the Omaha tattooing rite (See Twenty-seventh Annual Report, B. A. E., pp. 503, 613) the preference

given to a red-handled knife for ceremonial purposes may have some relation to the ‘‘red knife” mentioned
in this Osage wi'-gi-e.

LA FLESCHE] NI’'-KI NOS-K’ON RITE 237

559.
560.
561.
562.
563.
564.

565.
566.
567.
568.

569.
570.
571.
2. Personal names that shall be bestowed upon our little ones.

3. The-red-knife

4. We shall use as a personal name, O, younger brothers, they said

And those of the Wa-zha’-zhe

Shall use this knife as they travel the path of life.

When they use this as a knife,

They shall have a knife that will never be loose-jointed or broken.

When they use this as a sacred knife,

They shall be free from all causes of death as they travel the
path of life.

When they use this as a sacred knife,

They shall cause themselves to be difficult to overcome by death.

When they use this as a sacred knife,

The little ones shall enable themselves to live to see old age as
they travel the path of life.

Behold the red knife.

In commemoration of the consecration of this knife,

We shall take from it personal names, O, younger brothers,

to one another. .

. A personal name that shall be bestowed upon our little ones

shall be

. The-sacred-knife.
. That name we shall make to be ours, O, younger brothers, they

said to one another.

NI’-KI WI’-GI-ES OF THE TSI’-ZHU WA-NO® AND THE TSI’-
ZHU WA-SHTA’-GE GENTES OF THE TSI’-ZHU DIVISION

Nv’-k1 Wa-rHo% or THE Tst’-zHu Wa-No™

The Tsi’-zhu Wa-no" is the war gens of the Tsi’-zhu tribal division
called by the Osage Tsi-zhu U-dse-the Pe-tho™-ba, The Tsi’-zhu who
Possess Seven Fireplaces. According to the mythical story of the
origin of the people of this division, the people came to a knowledge
of their existence as human beings within the sun, the place of their
origin. It was while the people of this division were still in the sun
that they established their Seven Fireplaces, an act that marked the
starting point of their traditions and tribal career. From the sun
they descended to the earth, upon which they were to make their
permanent abode. The manner of their descent, the story of their
subsequent movements which served as their guide in their cere-
monial life, were transmitted by the wi’-gi-e, entitled Wi’-gi-e
To*-ga, The Great Wi’-gi-e, a wi’-gi-e that forms the principal part
of this ritual and has for its theme the entrance of the people into
life—a life that touches all forms, including the sun and the earth.
This wi’-gi-e will be given in its proper place farther on.

The Tsi’-zhu Wa-no" version of the Ni’-ki Wa-tho"™ as given by
Xu-tha’-wa-to"-i" (pl. 19), a member of that gens, is as follows:

When a candidate has prepared himself to take the Ni/-ki Wa-tho®
degree of the war rites by secifring certain symbolic articles, fees to
be paid to the Xo’-ka and other officials, and the provisions necessary
for entertaining the members of the order during the initiation, he
sends for the Sho’-ka of his gens. On the arrival of the Sho’-ka the
candidate hands to him a pipe and some tobacco, telling him at the
same time that he is ready to take the degree and that he is to go
after the Xo’-ka. The Sho’-ka fills the pipe with tobacco and carries
it to the house of the Xo’-ka and in presenting the pipe tells him
formally that the candidate is prepared to take the degree. The
Xo’-ka then takes a particle of the tobacco from the bowl of the
pipe and tosses it over his left shoulder; he takes a second piece and
tosses that over his right shoulder; the third piece he drops on his
left foot, the fourth on his right; and the fifth piece he offers to the
sky. The Xo’-ka then lights the pipe and takes a few whiffs as a
supplicatory act on behalf of his candidate, at the close of which he
follows the Sho’-ka to the candidate’s house. On entering and taking
their places, the Xo’-ka instructs the Sho’-ka to assemble the No®’-
ho®-zhi®-ga of both the Tsi’-zhu and the Ho"’-ga tribal divisions.

238

BUREAU OF AMERICAN ETHNOLOGY THIRTY-SIXTH ANNUAL REPORT PLATE 19

XU-THA’-WA-TON-IN (CONSPICUOUS EAGLE

Member of the Tsi’-zhu Wa-no» gens, principal war gens of the Tsi’-zhu great tribal division. This man willingly
gave information concerning versions of the tribal rites as used by his gens. He made no omissions, as he saic
his Initiator bade him make none, no matter how small a fee he received, in order that the rite might not be pro

ed. Xu-tha’-wa-to»-in died in December, 1915, not long after he had given the rituals of his gens

BUREAU OF AMERICAN ETHNOLOGY THIRTY-SIXTH ANNUAL REPORT PLATE 20

a b

HEART-SACK POUCH AND CAPTIVE STRAP

a. A heart-sack or bladder pouch in which the strap is carried. b. A ceremonially made strap such as each member of
a war party carries to be used in tying a captive should one be secured.

LA FLESCHE] NI’-KI WI’-GI-ES 239

The No®’-ho"-zhi"-ga come in the evening, at which time they per-
form the ceremony of cutting the buffalo skin and making two pairs
of symbolic moccasins, each to be worn by the Xo’-ka at certain
stages of the great ceremony. The details of the acts of cutting the
skin were not given by the narrator. Hach act of the cutting is pre-
ceded by the reciting of a section of the following wi’-gi-e, partly
made up from lines 51 to 100 of the Wi’-gi-e To®-ga, the Great
Wi'-gi-e (p. 254).

Ho®-Be’/-cu (Moccasin) W1’-GI-E
(Osage version, p. 428; literal translation, p. 574)

1. Verily, at that time and place, it has been said, in this house,
. Of what shall the little ones make their foot? they said to one
another.

bo

3. Verily, at that time and place, it has been said, in this house,
4. They spake to the principal Sho’-ka,
5. Saying: O, my younger brother,
6. Of what shall the little ones make their foot ?
7. We bid you go make search for some object suitable for use as
a foot.
8. The principal Sho’-ka
9. Went forth in haste to make search,
10. And in time returned, carrying with him a red boulder.
11. Then standing before his elder brothers he said to them: O, elder

brothers,

12. This red boulder shall henceforth be as a foot to the little ones.

13. Verily, at that time and place, it has been said, in this house,

14. When the little ones make of the red boulder their foot,

15. Their foot shall not be pierced by thorns and harmful grasses as

they travel the path of life.

16. They shall be able to trample down and crush all harmful grasses
as they travel the path of life.

17. When the little ones make of the red boulder their foot,

18. They shall have a foot that will cause them to be free from all
causes of death as they travel the path of life.

19. Verily, at that time and place, it has been said, in this house,

20. They said to one another: What shall the little ones use for a
moccasin string ?

21. The red-breasted leech

22. The little ones shall use as a moccasin string, they said to one
another.

23. When the little ones use the red-breasted leech as a moccasin
string,

240 THE OSAGE TRIBE (ETH, ANN. 36

. They shall have a moccasin string that will cause them to be free

from all causes of death.

. They shall have a moccasin string that will never break.
. They shall have a moccasin string that will cause them to be free

from all causes of death.

. Of what shall the little ones make their foot? they said to one

another.

. Of the black boulder
. The little ones shall make their foot as they travel the path of life,

they said to one another.

. When the little ones make of the blaék boulder their foot,
. They shall have a foot that will cause them to be free from all

causes of death as they travel the path of life.

. When the little ones make of the black boulder their foot,
. Their foot shall not be pierced by thorns and harmful grasses as

they travel the path of life.

. They shall be able to trample down and crush all harmful grasses

as they travel the path of life.

. Verily, at that time and place, it has been said, in this house,
. They said to one another: What shall the little ones use for a

moccasin string ?

. The black-breasted leech
. The little ones shall use as a moccasin string, they said to one

another.

. When the little ones use the black-breasted leech as a moccasin

string,

. They will have a moccasin string that will never break.
. When the little ones use the black-breasted leech as a moccasin

string,

. They shall have a moccasin string that will cause them to be free

from all causes of death.

. Of what shall they make their foot? they said to one another.

. Of the soft yellow boulder

. The little ones shall make their foot as they travel the path of life.
. When the little ones make of the soft yellow boulder their foot,

. They shall have a foot that will cause them to be free from all

causes of death.

. When the little ones make of the soft yellow boulder their foot,
. They shall be able to trample down and crush all harmful grasses

as they travel the path of life.

. Their foot shall not be pierced by thorns and harmful grasses as

they travel the path of life.

LA FLESCHE] NI’-KI WI’-GI-ES 241

51.
52.

Verily, at that time and place, it has been said, in this house,
What shall the little ones use for a moccasin string? they said to
one another.

. The yellow-breasted leech
. The little ones shall use as a moccasin string, they said to one

another.

. When the little ones use the yellow-breasted leech as a moccasin

string,

. They shall have a moccasin string that will cause them to be free

from all causes of death.

. When the little ones use the yellow-breasted leech as a moccasin

string,

. They shall have a moccasin string that will never break.

. Of what shall the little ones make their foot? They said to one

another.

. Of the soft dark boulder
. The little ones shall make their foot as they travel the path of life,

they said to one another.

. When the little ones make of the soft dark boulder their foot,
. They shall have a foot that will cause them to be free from all

causes of death.

. When the little ones make of the soft dark boulder their foot,
. Their foot shall not be pierced by thorns and harmful grasses as

they travel the path of life.

. They shall be able to trample down and crush all the harmful

grasses as they travel the path of life.

7. Verily, at that time and place, it has been said, in this house,
8. They said to one another: What shall the little ones use for a

moccasin string ?

. The dark-breasted leech
. The little ones shall use for a moccasin string, they said to one

another.

. When the little ones use the dark-breasted leech as a moccasin

string,

. They shall have a moccasin string that will never break.
. When the little ones use the dark-breasted leech as a moccasin

string,

. They shall have a moccasin string that will cause them to be free

from all causes of death.

At the close of the wi’-gi-e the moccasins are roughly made, the
left foot of each pair being given six fastenings to correspond with
the number of the Six Songs of the Tsi’-zhu division and seven

2786—21 16

242 THE OSAGE TRIBE [BTH, ANN. 36

fastenings to the right foot to correspond with the Seven Songs of
the Ho*’-ga division. When the symbolic moccasins have been
finished meat and other provisions are distributed among the
No®’-ho®-zhi®-ga, who then adjourn until the following morning.

Ki’-no*, on PArintrinG CEREMONY

Before sunrise of the next morning the No®’-ho"-zhi®-ga assemble
at the house of the candidate for the Ki’-no", or Painting Ceremony.
The No®’-ho"-zhit-ga paint their faces according to the oustom of
their respective divisions and subdivisions. The No®’-ho"-zhi®-ga of
the Tsi’-zhu Division first paint their faces red, after which they put
upon their foreheads a bit of the soil of the earth.

The ceremonial attire of the Sho’-ka at this time consists of a
buffalo robe, which he wears with the hair outside and fastened with
a thong to his waist, and wears a pair of moccasins of buffalo skin,
cut and fashioned in the same manner as those made for the Xo’-ka.
When the Sho’-ka had put on his ceremonial attire, he and the can-
didate go to the house of the Xo’-ka, carrying with them a buffalo
robe, a woven band of buffalo hair, a shell gorget, a woven girdle of
buffalo hair, and a pair of the moccasins that were made ceremonially.
The Sho’-ka leads the way, carrying on his arm his little pipe, the
badge of his office. The candidate is accompanied by the A’-ki-ho®
Xo’-ka chosen by him to recite the wi’-gi-es, to sing the songs, and to
conduct the ceremonies.

When the three men have entered the Xo’-ka’s house and taken
their places, the A’-ki-ho™ Xo’-ka recites the following wi’-gi-e,
entitled:

Ki’/-Non W1’-G1-E
(Osage version, p. 431; literal translation, p. 575)

1. Verily, at that time and place, it has been said, in this house,
2. They spake to one another, saying: What shall the little ones use
to paint their bodies ?
3. Verily, at that time and place,
4. They gathered together four stones,
5. Which they arranged in a pile, leaning one against the other.
6. Verily, at that time and place,
7. They gathered together the small dead branches of the surround-
ing trees
8. And broke them to pieces, making a din of crackling sounds.
9. Verily, at that time and place,
10. They thrust the pieces of dead branches underneath the stones
and in the spaces between them.
11. Verily, at that time and place,
12. They set fire to the pile of dead branches and the stones

LA FLESCHE] NI/-KI WI’-GI-ES 243

13. And made the air to tremble and vibrate with the flames and heat.

14. The darkened sides of the heavens.

15. They made to redden with the glow of the flames and heat.

16. Verily, at that time and place,

17. They spake to one another, saying: Let the little ones use the
fiery glow upon yonder heavens as paint for their bodies.

18. Verily, at that time and place,

19. The people of the Tsi’-zhu Who Possess Seven Fireplaces

20. Became stricken with the fiery glow, that left no part of their
bodies untouched.”

21. Verily, at that time and place, it has been said, in this house,

22. They spake to one another, saying: What beneficent power shall
this sacred fire draw toward us?

23. Verily, at that time and place,

24. They said: The red shield,

25. Let the sacred fire draw toward us.

26. When the sacred fire draws toward us the red shield,

27. Then, when our enemies who dwell toward the setting sun,

28. Come against us with weapons in countless numbers,

29. Their weapons shall fail to strike the little ones, they said to one
another.

30. The red shield,

31. Let the sacred fire draw toward us.

32. Then, when our enemies who dwell toward the setting sun,

33. Come against us with sharp weapons standing out from their
bodies in countless numbers,

34. The little ones shall always be able to ward off the weapons, send-
ing them away in forked lines, they said to one another.

35. The red shield,

36. Let the sacred fire draw toward us.

37. Then, when our enemies who dwell toward the setting sun,

38. Come against us with sharp weapons in countless numbers,

39. The little ones shall always be able to ward off the weapons,
making them to glance away on either side, they said to one
another.

40. The red shield,
41. Let the sacred fire draw toward us.
42. Then, when our enemies who dwell toward the setting sun,

21 Here the A’-ki-ho» Xo’-ka pauses while he puts red paint on the face and entire body of the Xo’-ka.
The preceding lines of the wi’-gi-e explain that the red paint symbolizes the reflection of the sacred fire.
The No»’-hon-zhi»-ga of the ‘!’si’-zhu division who are gathered at the house of the candidate to make them-
selves ready to attend the meeting at the same time perform their act of painting. In lieu of the entire
body they paint only the face red. The color symbolizes the fiery glow cast upon their faces by the light
of the fire which has been ceremonially kindled. '

244 THE OSAGE TRIBE [ BIH, ANN. 36

43. Come against us with sharp weapons in countless numbers,
44, We shall always be able to ward off the weapons of our enemies,
they said to one another.

45. Verily, at that time-and place, it has been said, in this house,

46. They spake to one another, saying: What other beneficent power
shall the sacred fire draw toward us?

47. Verily, at that time and place, it has been said, in this house,

48. The God of Day that sitteth in the heavens

49. The sacred fire shall draw toward us.

50. When the God of Day that sitteth in the heavens

51. The sacred fire draws toward us,

52. Then all the gods shall always fear us, they said to one another.

53. When the God of Day that sitteth in the heavens

54. The sacred fire draws toward us,

55. Even the gods themselves

56. Shall always fear to stare us in the face, they said to one another.

At the close of the wi’-gi-e the following songs are sung. They
relate to the actions of the person going through the ceremony
called No®’-zhi"-zho", a supplicatory rite, by which an appeal is made
to the Life-Giving Power residing within the earth:

Sone 1

(Osage version, p. 432)
Transcribed by Alice C. Fletcher

F 6 e a f-e a = E == + = : 4 |
Time beats? r f f f fraise. ite ee if
Wi-tsi - go ho ga-k’o- ga bi the the, E hi -thi-k’o- bi the the,

4S pte = |
go eerie heen sae e!
e 2 - o. Oe e- fr
! | h ff
BE hi- hi-k’o-bi the the the fie Wi-tsi- go ho ga-k’o-ga bithe the,

TT
TT?

=i — Ee i ° :
C= fe ae ee
f Se ups pp pea ere ena
hi-thi- k’o bi the the, E hi-thi- k’o bi the the.

Wi-tsi-go ho ga-k’o-ga bi the the,
E hi-thi-k’o bi the the the the,
Wi-tsi-go ho ga-k’o-ga bi the the,
E hi-thi-k’o-ga bi the the,

E hi-thi-k’o-ga bi the the.

LA FLESCHE] NI'-KI wi'-GI-ES 245

1

Into the earth my grandfathers dug,

° In the palms of their hands they gathered its soil,
Tn the palms of their hands they gathered its soil,
Into the earth my grandfathers dug,
In the palms of their hands they gathered its soil,
In the palms of their hands they gathered its soil.

2

Into the earth my grandfathers dug,

In the palms of their hands they moistened its soil, etc.
3

Into the earth my grandfathers dug,
In the palms of their hands they rubbed its soil, etc.

Sone 2

(Osage version, p. 433)
Transcribed by Alice C. Fletcher

i.
= Se Se ee ee ee a :
4 —- = = fe = te ~e @ @
Time beats ? P f P clan i oir ay
Wi-tsi- go ho ga-k’o-ga bi the the, E hu-bi - ka bi the the,

= : ———
race = oe ee |
mite fo rs I

E hu-bi-ka bi the the the the, Hoga wi? wa-no™ no®

l

ss
a = = OS
enten abel a

—
50: Se ee

Peet
ga-k’o-ga bi the the, E hu-bi- ka bi the the.

Wi-tsi-go ho ga-k’o-ga bi the the,

E hu-bi-ka bi the the,

E hu-bi-ka bi the the the the,

Ho*-ga wi® wa-no® no” ga-k’o-ga bi the the,
E hu-bi-ka bi the the.

iL

Into the earth my grandfathers dug,

In the palms of their hands they rubbed its soil,
In the palms of their hands they rubbed its soil,
Into the Sacred One, the Aged One,

They dug,

In the palms of their hands they rubbed its soil.

2

Into the earth my grandfathers dug,
Upon their faces they put its soil, etc.

3

Into the earth my grandfathers dug,
Upon their foreheads they put its soil, etc.

246 THE OSAGE TRIBE LETH, ANN. 86

Sone 3
(Osage version, p. 433)
Transcribed by Alice C. Fletcher

M.M. g=80 e

3 3-0-0 9 |] 4-0 = Seer by

Soo Whee. ==
Time beats | f f f r fii pi fe * f

- no® the mo® ily gi-do™-ba, Ki - no® ibn ini Pe ba,

Caz ae pa se

i}

I-thi-k’o no® iti mo" the gi- -do®- ba, Ki - non had mo® - the gi-do™-ba,

6 : Ee a ‘ ae ai $ soe all

Sahn oe =|
Sig comnivcgany CL ae Sire mes

T-thi-k’o no" the mo" the gi-do™-ba, Ki - no® the mothe gi-do® -

Ki-no" the mo” the gi-do™-ba,

\ Ki-no" the mo® the gi-do™-ba,
I-thi-k’o no" the mo*-the gi-do™-ba,
Ki-no® the mo*-the gi-do®-ba,
I-thi-k’o no" the mo® the gi-do™-ba,
Ki-no" the mo®-the gi-do"-ba.

1

Behold, I have put upon myself thy symbol,
Behold, I have put upon myself thy symbol,
That which is gathered in the hollow of the hands,
Behold, I have put upon myself thy symbol,
That which is gathered in the hollow of the hands,
Behold I have put upon myself thy symbol.

2

Behold I have put upon myself thy symbol,
Behold I have put upon myself thy symbol,
That which is moistened in the hollow of the hands, etc.

3
That which is rubbed in the hollow of the hands, etc.
4
That which is put upon the face, etc.
5
That. which is put upon the forehead, etc.
At the close of these songs the Xo’-ka puts upon his face and fore-
head the dark soil dug up from the earth, while the A’-ki-ho" Xo’-ka

recites the following wi’-gi-e, that relates to the woven girdle to be
used by the Xo/-ka in fastening his symbolic buffalo robe, and the

LA FLESCHE] NI/-KI WI’-GI-ES 247

woven neckband to which is attached as a pendant a shell gorget, a
symbol of life. In the early days the material used in these woven
articles was the soft hair of the buffalo calf. In modern times these
symbolic girdles and neckbands were made of manufactured yarn
introduced by traders, but the ancient name, ‘‘ Buffalo calf hair,’ was

retained.
Ka’-no® W1'-Gi-E
(Osage version, p. 433; literal translation, p. 577)
1. Verily, at that time and place, it has been said, in this house,

. They spake to one another, saying: What shall the little ones

use for a girdle?
The hair of the young buffalo
They shall use as a girdle, they said to one another.

. When the little ones use the hair of the young buffalo as a girdle,

They shall free themselves from all causes of death.

. Verily, at that time and place, it has been said, in this house,
. They spake to one another, saying: What shall the little ones use

for a neckband 2

. The hair of the young buffalo
. They shall use as a neckband, they said to one another.
. When the little ones use the hair of the young buffalo as a neck-

band,

. They shall have a neckband that will free them from all causes

of death.

. Verily, at that time and place, it has been said, in this house,
. They spake to one another, saying: Behold this mussel shell,
. Which the little ones shall use as a gorget pendant.

It was the mussel

. Who traveled up the river, forcing his way against the current,
18.

When coming to a shallow part of the river he said: Behold these
rushing waters,

. [have not made them without a purpose.
. I have made them to be the means of reaching old age.
21.

When the little ones use these waters they shall free themselves
from all causes of death.

. Behold the waves of the river,

. [have made them to be the means of reaching old age.
. When the little ones make of me their bodies

. They shall always live to see old age.

. Behold the hollow bed of the river,

. [have not made it without a purpose.
28.
9. They shall free the hollow of their bodies from all causes of death.

When the little ones make of it the hollow of their own bodies,

248 THE OSAGE TRIBE (PTH. ANN. 36

30. Behold the swift current of the river,

31. I have not made it without a purpose.

32. When the little ones make of it their windpipe,

33. They shall free their windpipe from all causes of death.

34. Behold the ripples upon the surface of the river,

35. I have not made them without a purpose.

36. When the little ones make of me their bodies,

37. They shall always live to see their breasts wrinkled with age.

38. Verily, at that time and place, it has been said, in this house,

39. He spake again, saying: And it so happens,

40. That in my travel I come to the days that are calm and peaceful.

41. So shall it happen with the little ones; they also shall reach and
enter the days that are calm and peaceful.

When the A’-ki-ho" Xo’-ka has finished reciting the wi’-gi-e the
Xo’-ka puts upon himself a pair of the symbolic moccasins, the
buffalo robe, the woven girdle, and the woven neckband with the
pendant shell gorget, and he is thus fully clothed as Initiator or
Priest. The candidate rises, takes the Xo’-ka by the arm and con-
ducts him to the door, and when they are outside the ceremonial
approach to the ‘“‘ Little House,” the place of meeting, begins. The
Sho’-ka takes his place a few paces ahead of the candidate, the
Xo/-ka, and the A’-ki-ho" Xo’-ka, who stand abreast. The Xo/-ka,
being obliged to do so, now himself recites the Wa/-ci-thu-ce Wi’-gi-e,
literally Footsteps Wi’-gi-e, freely translated, Wi’-gi-e of the Cere-
monial Approach to the “Little House.” At the close of the first
section of the wi’-gi-e the Xo’-ka takes from the bowl of the pipe
he carries a bit of tobacco and tosses it backward over his left shoulder;
he next tosses a similar bit over his right shoulder; then he drops a
bit on his left foot, then a bit on his right foot. After these acts the
procession moves forward, during which the Sho’-ka calls to the
people that the Xo’-ka and his candidate are approaching the “Little
House.’ Four pauses are made in the ceremonial march, at each of
which a section of the wi’-gi-e is recited and the tobacco ceremony
performed. At the fourth pause the four men have reached and
stand at the door of the “Little House.”

From the allegorical story of ‘Finding the Enemy,’ of which the
wi’-gi-e of the Ceremonial Approach to the ‘Little House” is an
epitome, it would appear that the ultimate purpose of the move-
ments toward a tribal military organization was not solely for acquir-
ing territory (valleys and river bends) or for monopolizing the buffalo
herds but for the all-important aim of perfecting the most effective
means of protecting the individual as well as the tribal life, wherever
the people may be and whatever their pursuits. The safety of the

LA FLESCHE] NI’-KI WI’-GI-ES 249

people as an aggregate body must always be regarded as of the first
importance. The perpetuity of the tribal existence must depend
upon the bodily strength and valor of the warrior.

The first movement of the people, in the allegorical story, in the
perfecting of their military organization, was toward a “little
house”’—a ‘‘little house” in which certain prescribed ceremonies
must be performed not only for the orderly and authoritative organ-
ization of war parties but as supplicatory acts, for the people must
not depend wholly upon their own physical strength and courage;
they must also call to their aid the Power that abides within the vast
universe. In that Power the people must place their abiding faith
and ery to it continually for aid when necessity compels them to
move against the foe. The crying of the people to the All-Powerful
for aid when going to war is done vicariously and must be a con-
tinuous cry from the beginning to the end of the war. This is one
of the prescribed ceremonial acts.

While the Xo’-ka was preparing himself for the ceremonial approach
with his candidate to the “ Little House,” the No®’-ho"-zhi*-ga of the
Ho*’-ga U-ta-no"-dsi gens were taking their places in the lodge in
order to represent the “strange people” spoken of in the story; in
other words, the enemy, which the candidate some day might meet
as the leader of a war party.

In line 2 of the following wi’-gi-e the No®’-ho®-zhi"-ga used the
term ‘‘Wa-xo’-be pi-zhi.” The word “pi-zhi” in its ordinary sense
and usage would characterize the wa-xo’-be as bad or evil. But in
this instance the word is used metaphorically to express the mys-
terious character of the consecrated article, the mystic power it
possesses to bring success to the warrior, and the evil consequences
that follow its misuse or desecration. Therefore the meaning
intended to be conveyed by the use of the word “pi-zhi” is not that
of its literal or ordinary sense. Wa-xo’-be Pi-zhi, Mysterious
Wa-xo’-be, is the correct interpretation. The same metaphorical
expression is used by the Omaha to characterize as mysterious the
seven divining arrows that are attached to their sacred pole. This
characterization of the sacred arrows is expressed in a personal
gentile name of the Ho®’-ga gens, Mo®’-pi-zhi, Mysterious Arrows.
(See Twenty-seventh Annual Report, B. A. E., p. 156.)

Wi’-GI-E OF THE CEREMONIAL APPROACH
(Osage version, p. 435; literal translation, p. 579.)

. Verily, at that time and place, it has been said, in this house,

. The people assembled the power of their mysterious Wa-xo’-be

. To put to the test.

. For this purpose they searched for a way by which they could
guide their footsteps.

Bm wh Re

37.
38.
39.
40.
41.

THE OSAGE TRIBE [BTH. ANN. 36

Their footsteps led them to a valley,

But it was not a valley for which they made search.
Their footsteps led them to an animal (buffalo),

But it was not an animal for which they made search.
There are animals that keep together in a single herd.

. Their footsteps led them to such a herd,

. But it was not asingle herd of animals for which they made search.
. Toward the setting of the sun

. There is a bend of a river.

. Their footsteps led them to this river bend,

. But it was not a river bend for which they made search.

. Their footsteps led them to a ‘Little House.”

. When the little ones direct their footsteps to this “‘ Little House,”’
. Then their footsteps shall always be guided and made easy as

they travel the path of life.”

. Verily, at that time and place, it has been said, in this house,
. Toward what shall we direct our footsteps? they said to one

another.

. Their footsteps led them to two successive valleys,

. But it was not two valleys for which they made search.

. Their footsteps led them to two animals,

. But it was not two animals for which they made search.

. There are animals that keep together in two herds.

. Their footsteps led them to such herds,

. But it was not two herds of animals

. For which they made search.

. Toward the setting of the sun

. There are two bends of a river.

. Their footsteps led them to those river bends,

. But it was not two river bends for which they made search.

. Their footsteps led them to a ‘Little House.”

. When the little ones direct their footsteps to this ‘‘ Little House,”’
. Then their footsteps shall always be guided and made easy as they

travel the path of life.

. Toward what shall we direct our footsteps? they said to one

another.
Their footsteps led them to three successive valleys,
But it was not three valleys for which they made search.
Their footsteps led them to three animals,
But it was not three animals for which they made search.
There are animals that keep together in three herds.

22 Here Xu-tha’-wa-to» paused to say that the Xo’-ka is always obliged to recite this wi’-gi-e himself,
but the A’-ki-hon Xo’-ka may prompt him, Therefore the wi’-gi-e is given the subtitle Xo’-ka Wi’gi-e
the Wi’-gi-e of the Xo’-ka.

LA FLESCHE] NI’-KI WI’-GI-ES 251

42. Their footsteps led them to such herds,

43. But it was not three herds of animals for which they made search.

44. Toward the setting of the sun

45. There are three bends of a river, to which their footsteps led them,

46. But it was not three river bends for which they made sear¢h.

47. Their footsteps led them to a ‘‘Little House.”

48. When the little ones direct their footsteps to this “‘ Little House,”

49. Then their footsteps shall always be guided and made easy as
they travel the path of life.

50. Verily, at that time and place, it has been said, in this house,

51. They spake to one another, saying: Toward what shall we direct
our footsteps ?

52. Their footsteps led them to four successive valleys,

53. But it was not four valleys for which they made search.

54. Their footsteps led them to four animals,

55. But it was not four animals for which they made search.

56. There are animals that keep together in four herds.

57. Their footsteps led them to such herds,

58. But it was not four herds of animals for which they made search.

59. Toward the setting of the sun

60. There are four bends of a river.

61. Their footsteps led them to those river bends,

62. But it was not four river bends for which they made search.

63. Their footsteps led them to a ‘‘ Little House.”

64. When the little ones direct their footsteps to this “‘ Little House,”’

65. Then their footsteps shall always be guided and made easy as
they travel the path of life.

When the Xo’-ka has performed the tobacco ceremony at the
close of the wi’-gi-e, the candidate again takes him by the arm and
enters the lodge with him. The Xo’-ka puts his feet upon the second
pair of moccasins that had been carefully placed at the door so that
the toes pointed inward, and a pause is made, during which a wi’-gi-e
is recited by the A’-ki-ho" Xo’-ka, which is addressed to the Ho®’-ga
U-ta-no™-dsi representing the enemy of the tribe. The Ho?’-ga
U-ta-no"-dsi at once begin to recite their wi’-gi-e in response.
Xu-tha’-wa-to"-i" declined to give the wi’-gi-e recited by the A’-ki-ho"
Xo’-ka, for the reason that it would not be proper for him to do so
without the responding wi’-gi-e of the Ho®’-ga U-ta-no"-dsi. He
said, however, that both wi’-gi-es pertain to death and neither one
should be recited unless at a regular initiation.

At the close of the two wi’-gi-es the candidate, the Xo’-ka, and
the A’-ki-ho" Xo’-ka resume their march, moving slowly toward
their appointed seats at the east end of the lodge, while the A’-ki-ho"
Xo-ka sings the—

252 THE OSAGE TRIBE [BLH. ANN. 36

Wa-ts’b’-THE Wa-THO’ (SonG or Deatn)

(Osage version, p. 436)
‘Transcribed by Alice C. Fletcher

F a == caress = a
Gi: el > ca “dis | is a Pee

Oho da-cea wa-the a-thi2 he no®, Wi-e-wa-mo® a-thi" he piel

+
= cd a ae Sr =i 2 SS! 1 ; =
fo
; Fike Real’ ran ene ag lielie, Lack r
A ho-o ho-o A ho-o ho-o, O ho da - ge a-wa-the a-thi" he

POW Sgr te Sa

no", Wi-e-wa - mo®a-thi® he no®, A ho-o ho-o, A-ho-o ho-o.

ca

4
vi

O ho da-ce a-wa-the a-thi® he no,
Wi-e-wa-mo” a-thi” he no®,

A ho-o ho-o, A-ho-o ho-o,

O ho da-ce a-wa-the a-thi® he no®,
Wi-e-wa-mo® a-thi® he no2,

A ho-o ho-o, A ho-o ho-o.

FREE TRANSLATION
1

O-ho, It is I who fall upon them unawares,
It is I who attack them thus,

A-ho ho, A-ho ho,

O-ho, it is I who fall upon them unawares,
It is I who attack them thus,

A-ho ho, A-ho ho.

2

O-ho, it is I who serves them thus,

I who brought these deeds to pass,

A-he the he, A-he the he,

It is I who cause them to lie blackening on the earth,
I who brought these deeds to pass,

A-he the he, A-he the he.

3
It is I who cause them to lie yellowing on the earth, etc.
4

It is I who takes from them their remaining days, etc.

The Xo/-ka takes his seat at the east end of the lodge; the candi-
date sits at his right and the A’-ki-ho™ Xo’-ka at his left. The
A’-ki-ho® Xo’-ka sings the Ki-¢to’ Wa-tho® Zhi*-ga, The Little Song

LA FLBSCHE] NI’-KI WI’-GI-ES 9538

of the Gathering, during which all the No®’-ho*-zhi®-ga enter the
lodge, those of the Tsi’-zhu division taking their places by gentes at
the north side and those of the Ho*’-ga at the south. The song has
but one stanza, which is repeated four times.

Tue Littte Sone or THE GATHERING

(Osage version, p. 437)
Transcribed by Alice C. Fletcher

M.M. —92 ‘
fe 7 ee ee ee
f tyeo (Re a ge [pe 255 eS |
EL ars ee 2 ee eee eer FUN (eee, Ere El
ime beats | fe H r ts .

He no® hi - ga-g¢ko®-the a-tho®-ka, He no® hi - ga-¢kothe a
a ——————
iittetpmesta |; eee if — | =

6 = = a a ae ae ae SSeS
ae nme ole , > a Cer ee ea

hersld fi f fviife vf

tho"- ka, He no® hi -ga-gko"-the a-tho-ka he - e he - e,
enn L
fa a eel eee ee = a Seal
ra 4a Z {HE ~ b+,— 82 Se
f eee eke e r > wows
| | | | Bilt ff
Hi-ga-cko"-the a-tho™-ka, He no® - hi-ga-gko"-the a-tho™-ka, he-e he-e

He no?” hi-ga-¢ko™-the a-tho™-ka,

He no® hi-ga-¢ko"-the a-tho®-ka,

He no® hi-ga-cko™-the a-tho®-ka he-e he-e,
Hi-ga-¢ko"-the a-tho®-ka,

He no” hi-ga-cko®-the a-tho™-ka he-e he-e.

They gather, its power (their wa-xo’-be), to test, etc.

At the close of the song and when all the No®’-ho*-zhi*-ga are
seated the Xo’-ka speaks, saying: ‘‘O, Wa-zha’-zhe and Ho?’-ga, I
have now come to that part of the ceremony called U’-wa-the-the”’
(the act of sending certain symbolic articles to the various gentes
owning them). The Wa-zha’-zhe and the Ho®’-ga reply: “O,
Tsi’-zhu, you will now perform the Wa-the’-the.’’ The Xo’-ka then
sends by his Sho’-ka the articles to the various gentes in the following
order, in which the two divisions are taken alternately:

1. Arrow shafts, sinew, and feathers, with fee (Wa-zha’-zhe
(Wa-no*)).

. Red downy eagle feather, with fee (Tsi’-zhu Wa-shta’-ge).

. Fee only (Wa’-tse-tsi Wa-shta’-ge).

. Seed corn, with fee (Tho’-xe).

. White downy eagle feathers, with fee (Ho®’-ga).

. Fee only (Ni’-ka Wa-ko"-da-gi).

. Knife, with fee (Wa-¢a’-be).

. Red paint and eagle down, with fee (O’-pxo*).

AOD OP Ww WD

Qo

254 THE OSAGE TRIBE [ETH. ANN. 36

9. Corn and hoe, with fee (Ho®’-ga-zhi"-ga, or I’-ba-tse).
10. Fee only (Last Keeper of the Tattooing shrine).
11. Fee only (Last Keeper of the Great Healing Plant shrine).

The rites of the Tattooing and of the Great Healing Plant shrines
being tribal, the last keepers may be of any one of the gentes.

When all the articles had been ‘“‘sent”’ the No®’-ho"-zhi"-ga of the
gentes, to whom the articles were sent, and the two keepers of the
Tattooing and the Great Healing Plant shrines begin, simultaneously,
to recite their wi’-gi-es. The Tsi’-zhu Wa-no® recite the following
wi’-gi-e, called Wi’-gi-e To®-ga, The Great Wi’-gi-e:

Tuer Great W1’-GI-5

(Osage version, p. 437; literal translation, p. 581)

Verily, at that time and place, it has been said, in this house,
The Tsi’-zhu, a people who possess seven fireplaces,
. Verily, at that time and place,
. Spake to one another, saying: O, younger brothers,
. It seems certain that it is not possible for us to go below to dwell,
they said to one another.
6. Verily, at that time and place,
7. They spake to the principal Sho’-ka,
8. Saying: O, younger brother,
9. Is it not possible for us to go below to dwell ?
10. We bid you go and make search for a way.
11. Verily, at that time and place,
12. The principal Sho’-ka
13. Hastened forth to make search for a way,
14. And found the bird that has no evil (the golden eagle).
15. Quickly he returned with it to his elder brothers.
16. Verily, at that time and place,
17. He spake to his brothers, saying: O, elder brothers,
18. By the aid of this bird we shall go downward.
19. The elder brothers replied: That is the person who shall lead us
downward.
. Verily, at that time and place,
. By the aid of the bird that has no evil,
. They came downward,
. Verily, at that time and place,
. And came to earth in four soarings.

or WN re

wWOnNnre ©

bw bd bw

rs

. Verily, at that time and place, it has been said, in this house,
. They moved onward over the earth,
. Then upon the tops of seven trees

dS bw bo
oo

~I

LA FLESCHE] NI/-KI WI’-GI-ES 255

Or Or Or Or cr
NOP WNW Re

or or or O1
c OO

63.
64.

. They alighted and stood, it has been said, in this house.
. Verily, at that time and place,

. They moved onward over the earth.

. Verily, at that time and place,

2. They came to a valley that was of no particular size,

. In which there stood a willow, a tree that never dies.

. Close to it they came and paused.

. Verily, at that time and place, it has been said, in this house,

. They moved onward over the earth.

. They came to the top of a rocky cliff that was of no particular size.
. Close to it they came and paused.

. Verily, at that time and place,

. They spake to one another, saying: White-Rock

. We shall make to be a personal name for ourselves.

. Verily, at that time and place, it has been said, in this house,

. They moved onward,

. And came to the seventh division of the heavens,

. Where they paused and stood.

. Verily, at that time and place,

. They spake to one another, saying: O, younger brothers,

. In this unorganized state it is not possible for us to take, with

certainty, our footsteps.

. Verily, at that time and place,
. They said to one another: Let search be made for a way.

. Verily, at that time and place, it has been said, in this house,

2. The principal Sho’-ka

. Hastened forth to make search for a way,

. And found the red boulder that sitteth upon the earth.

. He quickly returned with it to his brothers,

. To whom he spake, saying: O, elder brothers,

. Let this red boulder be as a foot to us, he said to them.

. Verily, at that time and place,

. The elder brothers replied: That has been the object of your

continual search, O, younger brother.

. This red boulder shall be as a foot to the little ones as they

travel the path of life.

. When they use this red boulder as their foot,
2. Their foot shall never be pierced and wounded as they travel

the path of life.

Verily, at that time and place,

They shall crush the harmful grasses of the earth as they travel
the path of life.

THE OSAGE TRIBE (ETH. ANN. 36

. Verily, at that time and place, it has been said, in this house,

. The principal Sho’-ka

. Hastened forth to make search for a way

. And found the black boulder, that sitteth upon the earth.

. He quickly returned with it to his brothers,

. To whom he spake, saying: O, elder brothers,

. Let this black boulder be as a foot to the little ones.

. The elder brothers replied: The black boulder shall be as a foot

to the little ones as they travel the path of life.

. When the little ones use this black boulder as their foot,
. Their foot shall never be pierced and wounded as they travel the

path of life.

. They shall crush the harmful grasses of the earth as they travel

the path of life.

. Verily, at that time and place, it has been said, in this house,
. The elder brothers spake, saying: We bid you go once more and

make search for a way.

. The principal Sho’-ka

. Hastened forth to make search for a way.

. Verily, at that time and place,

. He found the boulder streaked with yellow, that sitteth upon

the earth,

. And returned with it to his brothers,

. To whom he spake, saying: O, elder brothers,

. Let this boulder be as a foot to the little ones.

. The elder brothers replied: This boulder shall be as a foot to

the little ones as they travel the path of life.

. When the little ones use this boulder as their foot,
. Their foot shall never be pierced and wounded as they travel the

path of life.

. They shall crush the harmful grasses of the earth as they travel

the path of life.

. Verily, at that time and place, it has been said, in this house,

. The principal Sho’-ka

. Hastened forth to make search for a way

. And found the dark boulder, that sitteth upon the earth.

. He quickly returned with it to his brothers,

. To whom he spake, saying: O, elder brothers,

. Let the dark boulder be as a foot to the little ones.

. Verily, at that time and place,

. The elder brothers replied: The dark boulder shall be as a foot

to the little ones as they travel the path of life.

. When the little ones use the dark boulder as their foot,

LA FLESCHE] NI/-KI WI’-GI-ES PAT

99°

100.

101.
102.
103.
104.

105.
106.
107.
108.
109.
110.
ilies
112.
113.
114,
115.
116.
IA
118.
119.

120.
121.

122.
123.
124.
125.
126.
127.
128.
129.

130.
131.

132.
133.
134.
135.

Their foot shall never be pierced and wounded as they travel
the path of life.

They shall crush the harmful grasses of the earth as they travel
the path of life.

Verily, at that time and place, it has been said, in this house,

The brothers spake to one another, saying: O, younger brothers,

Our mysterious Wa-xo’-be

Lacks the means necessary for the accomplishment of its pur-
poses.

Let search be made for these means, they said to one another.

Verily, at that time and place,

They spake to the principal Sho’-ka,

Saying: O, younger brother,

We bid you go and make the search.

Verily, at that time and place,

The principal Sho’-ka

Hastened forth to make the search.

Verily, at that time and place,

He found the red flint

And quickly returned with it to his brothers,

To whom he spake, saying: O, elder brothers,

Let the little ones use this flint for a knife.

Verily, at that time and place,

The elder brothers replied: The red flint is not suitable for the
little ones to use for a knife, O, younger brother.

Verily, it is not the right kind of flint for them to use.

We bid you go forth and make further search.

Verily, at that time and place, it has been said, in this house,

The principal Sho’-ka

Hastened forth to make search

And found the blue flint.

He quickly returned with it to his brothers,

To whom he spake, saying: O, elder brothers,

Let the little ones use this flint for a knife.

The elder brothers replied: The blue flint is not suitable for the
little ones to use for a knife, O, younger brother.

Verily, it is not the right kind of flint for them to use.

We bid you go forth and make further search.

The principal Sho’-ka

Hastened forth to make further search

And found the flint that is streaked with yellow.
He quickly returned with it to his brothers,
2786—21 17

258

136.
137.
138.

139.
140.

141

148.
149,

150.
151.
152.
153.
154.
155.
156.
157.
158.
159.
160.
161.
162.
163.

164.
165.
166.

167.
168.
169.
170.
WAU
172.
173.
174.

THE OSAGE TRIBE [BTH. ANN. 36

To whom he spake, saying: O, elder brothers,

Let the little ones use this flint for a knife.

The elder brothers replied: The streaked flint is not suitable for
the little ones to use for a knife, O, younger brother.

Verily, it is not the right kind of flint for them to use.

We bid you go forth and make further search.

. Verily, at that time and place, it has been said, in this house,
142.
143.
144.
145.
146.
147.

The principal Sho’-ka

Hastened forth to make further search

And found the black flint. :

He quickly returned with it to his brothers.

Verily, at that time and place,

The elder brothers spake to one another, saying: O, younger
brothers,

Our mysterious Wa-xo’-be

Lacks the means necessary for the accomplishment of its pur-

oses.

we search be made for them, they said to one another.

Verily, at that time and place,

They spake to the principal Sho’-ka,

Saying: O, younger brother,

We bid you go and make search for the means required.

Verily, at that time and place,

The principal Sho’-ka

Hastened forth to make search

And found the white flint.

He quickly returned with it to his brothers,

To whom he spake, saying: O, elder brothers,

Let the little ones use this flint for a knife.

Verily, at that time and place,

The elder brothers replied: The white flint is not suitable for the
little ones to use for a knife, O, younger brother.

Verily, it is not the right kind of flint for them to use.

Verily, at that time and place,

They said to him: We bid you go forth and make further search.

The principal Sho’-ka

Hastened forth to make further search

And found the round-handled knife.

He quickly returned with it to his brothers,
To whom he spake, saying: O, elder brothers,
Let the little ones use this for a knife.

Verily, at that time and place,

The elder brothers replied: That is suitable.

LA FLESCHP] NI/-KI WI’-GI-ES 259

175.

176.
177.
178.
179:

180.
181.

182.
183.
184.
185.

186.
187.
188.
189.
190.
191.

192.
193.
194.
195.
196.
LO
198.
1199"
200.
201.

202.
203.

204.
205.
206.
207.
208.
209.
210.
211.

That has been the object of your continual search, O, younger
brother.

Verily, at that time and place,

They said: The little ones shall use this for their knife.

When the little ones make use of the round-handled knife,

Nothing shall slip away from them that they undertake to cut
as they travel the path of life.

Verily, at that time and place,

Their knife shall always be sharp and ready for use as they travel
the path of life.

Verily, at that time and place, it has been said, in this house,

The brothers spake to one another, saying: O, younger brothers,

Our mysterious Wa-xo’-be

Lacks the means necessary for the accomplishment of its pur-
poses.

Let search be made for them, they said to one another.

Verily, at that time and place,

They spake to the principal Sho’-ka,

Saying: O, younger brother,

Our mysterious Wa-xo’-be

Lacks the means necessary for the accomplishment of its pur-
poses.

We bid you go and make search for them, they said to him.

Verily, at that time and place,

The principal Sho’-ka

Hastened forth to make search

And found the hickory tree.

He quickly returned with it to his brothers,

To whom he spake, saying: O, elder brothers,

Let the little ones use this as a club, he said to them.

Verily, at that time and place,

The elder brothers repled: The hickory tree is not suitable for
the little ones to use as a club.

Verily, it is not the right kind of tree for them to use as a club.

We bid you go and make further search.

Verily, at that time and place, it has been said, in this house,

The principal Sho’-ka

Hastened forth to make further search

And found the thick-barked hickory tree.

He quickly returned with it to his brothers,

To whom he spake, saying: O, elder brothers,

Let the little ones use this as a club, he said to them.

The elder brothers replied: The thick-barked hickory tree is not
suitable for the little ones to use as a club, O, younger brother.

260

212.
213.
214.

215.

216.
217.
218.
219.
220.

221.

222.
223.

224.
225.
226.
227.
228.
229.
230.
231.

232.
233.
234.

235.
236.
237.
238.
239.
240.
241,
242.

243.
244.

245.
246.
247.
248.
249.
250.

THE OSAGE TRIBE (HTH. ANN. 36

Verily, it is not the right kind of tree for them to use as a club.
Verily, at that time and place,
They said to him: We bid you go and make further search.

The principal Sho’-ka

Hastened forth to make further search

And found the shagbark hickory tree.

Quickly he returned with it to his brothers,

To whom he spake, saying: O, elder brothers,

Let the little ones use this as a club, he said to them.

The elder brothers replied: The shagbark hickory tree is not
suitable for the little ones to use as a club, O, younger brother.

Verily, it is not the right kind of tree for them to use as a club.

We bid you go and make further search.

Verily, at that time and place, it has been said, in this house,

The principal Sho’-ka

Hastened forth to make further search.

And found the red-oak tree.

He quickly returned with it to his brothers,

To whom he spake, saying: O, elder brothers,

Let the little ones use this as a club, he said to them.

The elder brothers replied: The red-oak tree is not suitable for
the little ones to use as a club, O, younger brother.

Verily, it is not the right kind of tree for them to use as a club.

Verily, at that time and place,

They said to him: We bid you go forth and make further search.

Verily, at that time and place, it has been said, in this house,

The principal Sho’-ka

Hastened forth to make further search

And found the red-wood tree (the red oak).

He quickly returned with it to his brothers,

To whom he spake, saying: O, elder brothers,

Let the little ones use this as a club, he said to them.

The elder brothers replied: The red-wood (red oak) tree is not
suitable for the little ones to use as a club, O, younger brother.

Verily, it is not the right kind of tree for them to use as a club.

We bid you go and make further search.

Verily, at that time and place, it has been said, in this house,
The principal Sho’-ka

Hastened forth to make search

And found the dark-wood tree (the redbud tree).

He quickly returned with it to his brothers,

To whom he spake, saying: O, elder brothers,

LA FLESCHE] NI’-KI WI’-GI-ES 261

251.
252.

253.
254.

255.
256.
257.
258.
259.
260.
261.
262.
263.

264.

265.
266.

267.
268.
269.
270.
271.
272.
273.
274.

275.
276.
277.
-278.
279.
280.
281.

282.
283.
284.
285.
286.

Let the little ones use this as a club, he said to them.

The elder brothers replied: The dark-wood tree is not suitable
for the little ones to use as a club, O, younger brother.

Verily, it is not the right kind of tree for them to use as a club.

We bid you go and make further search.

Verily, at that time and place, it has been said, in this house,

The principal Sho’-ka

Hastened forth to make further search

And in a valley, that was of no particular size,

He found a willow tree, a tree that never dies.

He quickly returned with it to his brothers,

To whom he spake, saying: O, elder brothers,

Let the little ones use this as a club, he said to them.

The elder brothers replied: That has been the object of your
continual search, O, younger brother.

The little ones shall use the never-dying willow as their club as
they travel the path of life.

When the little ones use the willow as a club,

They shall always succeed in making their enemies to fall as
they travel the path of life.

Verily, at that time and place, it has been said, in this house,

Their round-handled knife

They quickly took from its resting place.

Verily, at that time and place,

They spake to one another, saying: It is a fear-inspiring knife.

Verily, it is a mysterious knife, they said to one another.

Mysterious-knife

The little ones shall take as their personal name, they said to
one another.

Verily, at that time and place, it has been said, in this house,

They lifted the round-handled knife

And quickly stabbed with it the body of the willow tree.

Then from its wound its lifeblood streamed forth.

Verily, at that time and place,

They cut with the knife the bark from the body of the tree,

First cutting from it four narrow strips, one strip for each of the
cardinal points.

Verily, at that time and place,

They cut down the tree and cut the body into the desired length.

Verily, at that time and place,

They hewed the body to the desired size.

Verily, at that time and place,

262
287.

288.
289.
290.
291.

292.
293.
294.
295.
296.
297.
298.
299.
300.
301.
302.

303.
304.
305.
306.

307.
308.
309.

310.
311.
312.
313.

314,
315.
316.
317.
318.
319.
320.
321.
322.
323.

THE OSAGE TRIBE (PTH, ANN. 36

They fashioned out of the body of the tree a long club that
resembled the back of a fish (pl. 17, 6),

And their task was done.

Verily, at that time and place,

They caressed the club with their hands,

And at each stroke it uttered a cry of exultation.

Verily, at that time and place, it has been said, in this house,
They spake to one another, saying: O, younger brothers,
Our mysterious Wa-xo’-be,

Still lacks the means necessary to accomplish its purpose.
Let search be made for them, they said to one another.
Verily, at that time and place,

They spake to the principal Sho’-ka,

Saying: O, younger brother,

Our mysterious Wa-xo’-be

Still lacks the means necessary to accomplish its purpose.
We bid you go and make search for them.

Verily, at that time and place,

The principal Sho’-ka,

At the beginning of day,

Hastened forth to make search, his figure swaying from side to
side as he sped over the prairie.

Verily, at that time and place,

In the evening of the same day,

The elder brothers spake to one another, saying: Our younger
brother is returning.

Verily, at that time and place,

They said: Go, some of you, and speak to him.

Verily, at that time and place,

The Sho’-ka came and stood before his elder brothers, his bare
ankles worn by the grasses of the earth.

The elder brothers spake to him, saying: O, younger brother,

How has it fared with you ?

It has not been your wont to suffer such hardship.

Verily, at that time and place,

The Sho’-ka replied: O, elder brothers,

I have been to one valley,

And have seen nothing worthy of my notice.

Verily, at that time and place,

The elder brothers spake, saying: O, younger brother,

We bid you go and make further search.

LA FLESCHE] NI’-KI WI’-GI-ES 268

324.
325.
326.
327.

328.
329.
330.

331.
332.
333.
334.
335.
336.
337.
338.
339.
340.
341.
342.
343.

344.
345.
346.
347.

348.
349.
350.

351.
352.
353.
354.
355.
356.
357.
358.
359.
360.
361.
362.
363.

Verily, at that time and place, it has been said, in this house,

The principal Sho’-ka,

At the beginning of day,

Hastened forth to make search, his figure swaying from side to
side as he sped over the prairie.

Verily, at that time and place,

In the evening of the same day,

The elder brothers spake to one another, saying: Our younger
brother is returning.

Verily, at that time and place,

They said: Go, some of you, and speak to him.

Verily, at that time and place,

They said to him: O, younger brother,

How has it fared with you?

It has not been your wont to suffer such hardship.

Verily, at that time and place,

The Sho’-ka spake, saying: O, elder brothers,

I have been to a second valley,

And I have seen nothing worthy of my notice.

Verily, at that time and place,

The elder brothers spake, saying: O, younger brother,

We bid you go and make further search.

Verily, at that time and place, it has been said, in this house,

The principal Sho’-ka,

At the beginning of day,

Hastened forth to make search, his figure swaying from side to
side as he sped over the prairies.

Verily, at that time and place,

In the evening of the same day,

The elder brothers spake to one another, saying: Our younger
brother is returning.

Go, some of you, and speak to him.

Verily, at that time and place,

They spake to him, saying: O, younger brother,

How has it fared with you?

It has not been your wont to suffer such hardship.

Verily, at that time and place,

With his bare knees worn by the grasses of the earth,

The Sho’-ka stood before his elder brothers.

Verily, at that time and place,

He spake, saying: O, elder brothers,

I have been to a third valley.

Verily, at that time and place,

He continued: O, elder brothers,

264

364.

365.
366.
367.
368.
369.

370.
371.

372.
373.

374.

375.

376.
377.
378.
379.

380.

dsl.

382.
383.

384.
385.
386.

387.
388.

389.

390.

391.
392.

393.

394.

395.

396.

397.
398.
399.
400.
401.

THE OSAGE TRIBE [HTrH, ANN. 36

There, in that valley, I have seen upon the ground the signs of
a& man.

The elder brothers asked: What were those signs ?

Verily, at that time and place,

The Sho’-ka replied: O, elder brothers,

Verily, the footprints show him to be a man with cloven feet.

The grasses he had trodden upon were crushed by his weight.

Verily, at that time and place, it has been said, in this house,

The elder brothers spake to the Sho’-ka, saying: O, younger
brother,

Our mysterious Wa-xo’-be

Lacks the means necessary for the accomplishment of its pur-
pose.

Therefore we bid you go forth and make further search.

Verily, at that time and place,

The principal Sho’-ka

Hastened forth to make further search.

Verily, at that time and place,

At the beginning of day,

His figure was seen swinging from side to side as he sped over
the prairie.

Verily, at that time and place,

In the evening of the same day,

The elder brothers spake to one another, saying: Yonder comes
our younger brother.

His rapid strides indicate that he bears good tidings.

Verily, at that time and place,

They said to one another: Go, some of you, and speak to him.

Verily, at that time and place,

They spake to the Sho’-ka, saying: O, younger brother,

How has it fared with you?

It has not been your wont to suffer such hardship.

Verily, at that time and place,

The Sho’-ka replied: O, elder brothers,

I have been to a fourth valley,

And there I saw the man whose footprints I saw in the third
valley, O, elder brothers.

Verily, at that time and place,

The elder brothers asked: What is he like in appearance and
disposition ?

Verily, at that time and place,

The Sho’-ka replied: O, elder brothers,

The man is formidable in appearance, O, elder brothers.

Verily, at that time and place,

He continued: The man has weapons.

LA FLESCHE] NI’-KI WI'-GI-ES 965

402.
403.

404.
405.
406.
407.
408.
409.
410.
. They hastened forth, making a single path.

. Verily, at that time and place,

. Four ceremonial pauses they made in their approach.
. Verily, at that time and place,

. At the fourth pause

. They stood abreast in a single line.

Verily, at that time and place, it has been said, in this house,

The elder brothers spake to one another, saying: O, younger
brothers,

Our mysterious Wa-xo’-be

Lacks the means necessary for the accomplishment of its purpose.

Let us make haste, they said to one another.»

Verily, at that time and place,

Their sacred club that resembles the back of a fish

They quickly took from its resting place.

Verily, at that time and place,

. Verily, at that time and place, it has been said, in this house,

. The Sho’-ka spake, saying: O, elder brothers,

. Yonder stands the man of whom I spake, O, elder brothers.

. Verily, at that time and place,

. The elder brothers asked: What is he like in appearance and dis-

position ?

. Verily, at that time and place,

. The Sho’-ka replied: O, elder brothers,

. The man is formidable in appearance.

. He appears to me to be aman who, having no mercy, will permit

no enemy to live, O, elder brothers,

. And he has weapons.

. Verily, at that time and place,

. He has small horns, O, elder brothers.

. Verily, at that time and place,

. The Sho’-ka said: He is formidable in appearance.

. Verily, at that time and place,

. He appears to be a man of great courage, O, elder brothers.

. Verily, at that time and place, it has been said, in this house,
. The elder brothers spake to one another, saying: Let us make

haste.

. Verily, at that time and place,

. Their club that resembles the back of a fish

. They quickly took from its resting place,

. And they caressed it with their hands,

. And at each stroke it uttered an exultant cry.

266

440.
441.
442,
443.

444.

445.
446.
447.
448.
449,

450.
451.

452.
453.
454.

455.
456.
457.
458.
459.
460.
461.
462.
463.

464.
465.
466.
467.
468.
469.
470.
471.

472.
473.
474.
475.

476.
477.
478.

THE OSAGE TRIBE [pTH. ANN. 36

Verily, at that time and place, it has been said, in this house,

The Sho’-ka spake, saying: O, elder brothers,

Yonder stands the man of whom I spake.

Verily, at that time and place,

The elder brothers asked: What is he like in appearance and
disposition ? :

The Sho’-ka replied: O, elder brothers,

He has weapons.

He is formidable in appearance, O, elder brothers.

Verily, at that time and place,

He appears to be a man of great courage, O, elder brothers.

Verily, at that time and place, it has been said, in this house,

The elder brothers spake to one another, saying: O, younger
brothers,

Let us make haste.

The Tsi’-zhu, a people possessing seven fireplaces,

Are a people who have none among them that are craven or
timid.

Verily, at that time and place,

They said to one another: It matters not what man he is,

He shall go to the abode of spirits.

Verily, at that time and place,

It matters not what animal’s son he may be,

He shall go to the abode of spirits.

Verily, at that time and place,

It matters not who he may be of the beings that stand erect,

He shall go to the abode of spirits, they said to one another.

Verily, at that time and place, it has been said, in this house,

Their club, that resembles the back of a fish,

They quickly took from its resting place.

Verily, at that time and place,

And caressed it with their hands,

And at each stroke it uttered an exultant cry.

Verily, at that time and place,

The elder brothers spake to one another, saying: Let us make
haste.

Verily, at that time and place,

Their club, that resembles the back of a fish,

They quickly brandished in the air,

And our grandfather plunged forward with a sudden shock.

Verily, at that time and place, it has been said, in this house,
Their club, that resembles the back of a fish,
For a second time

LA FLESCHB] NI’'-KI WI'-GI-ES 267

479.
480.
481.

482.
483.
484,
485.
486.

487.
488.
489.
490.
491.
492,

493.
494,
495.
496.
497.
498.
499.
500.
501.
502.
503.
504.
505.
506.
507.
508.

509.
510.

511.
512.
513.
514.
515.
516.
517.

They quickly brandished in the air.
Verily, at that time and place,
Our grandfather staggered with the sudden shock.

Verily, at that time and place, it has been said, in this house,

For a third time

Their club, that resembles the back of a fish,

They quickly brandished in the air,

And our grandfather dropped to his knees stunned by the sudden
shock.

Verily, at that time and place, it has been said, in this house,
For the fourth time

Their club, that resembles the back of a fish,

They quickly brandished in the air,

And our grandfather whirled around

And fell to the ground in death, blood gushing from his mouth,

Verily, at that time and place, it has been said, in this house,
The brothers spake to one another, saying: O, younger brothers,
Let us make haste.

Verily, at that time and place,

And they put their hands upon the body.

Verily, at that time and place,

The skin of the left hind leg

They cut with eager haste,

And the fat issued forth from the incision.

Verily, at that time and place,

They quickly tasted of the fat.

Verily, at that time and place,

They said to one another: It is sweet and pleasant to the taste.
It shall be food for the little ones as they travel the path of life.
When the little ones use this fat as food,

Their limbs shall stretch and lengthen in growth.

Verily, at that time and place,
To prepare it for use the little ones shall seethe it in boiling

water.

The skin of the left leg

They cut into a narrow strip,

Verily, at that time and place,

And they said to one another: Verily, the skin is not elastic.
We shall always make use of it as we travel the path of life.
Verily, at that time and place,

They said to one another: Verily, it is a strong strap (pl. 20).

THE OSAGE TRIBE [BTH, ANN. 36

. Verily, at that time and place,
. They said to one another: We shall consecrate it for ceremonial

use,

. Therefore, strong-strap

. We shall make to be our sacred personal name.
. Verily, at that time and place,

. Strap-maker, also,

. We shall make to be our sacred personal name.
. Verily, at that time and place,

. They said to one another: Slender-strap, also,
. We shall make to be our sacred personal name.

. They said to one another: Behold the remaining center,

. We shall consecrate that for ceremonial use.

. We shall always make of it a shield as we travel the path of life.
. It shall be to the little ones a protection as they travel the path

of life.

. Verily, at that time and place,

. When our enemies who dwell toward the setting sun

. Come against us with sharp weapons in countless numbers,

. The little ones shall always succeed in making those weapons

ineffective as they travel the path of life.

. Verily, at that time and place, it has been said, in this house,

. When our enemies who dwell toward the setting sun

. Come against us with sharp weapons in countless numbers,

. None of those weapons shall penetrate our bodies as we travel

the path of life.

. Verily, at that time and place, it has been said, in this house,

. When our enemies who dwell toward the setting sun

. Come against us with sharp weapons in countless numbers,

. We shall succeed in warding off the weapons so that they shall

pass by us in forked lines, on either side, as we travel the
path of life.

. Verily, at that time and place, it has been said, in this house,

. When our enemies who dwell toward the setting sun

. Come against us with sharp weapons in countless numbers,

. We shall succeed in warding off the weapons so that they shall

pass by us in forked lines, as we travel the path of life.

. Verily, at that time and place, it has been said, in this house,
. The skin of the left side,

. They quickly cut in a circle,

. Verily, at that time and place,

LA FLESCHB] NI’-KI WI’-GI-ES 269

552. And seven slender straps,

553. They made of it for the Tsi’-zhu who possess seven fireplaces,

554. One for each fireplace.

555. Verily, at that time and place,

556. They said to one another: We shall consecrate these straps for
ceremonial use.

557. Verily, at that time and place, it has been said, in this house,
558. They said to one another: Behold the left horn,

559. We shall consecrate it for ceremonial use.

560. Verily, at that time and place,

561. They said to one another: Curved-horns, also,

562. We shall make to be our sacred personal name.

563. Verily, at that time and place,

564. Outspread-horns, also,

565. We shall make to be our sacred personal name.

566. Verily, at that time and place,

567. They said to one another: Behold the left horn,

568. We consecrate it for ceremonial use, they said to one another.

569. Verily, at that time and place,
570. They said to one another: Behold the tail,
571. We consecrate it for ceremonial use.

572. Verily, at that time and place, it has been said, in this house,
573. They said to one another: Behold the bladder,
574. We consecrate it for ceremonial use.

5. Verily, at that time and place, it has been said, in this house,
76. They said to one another: Behold the heart sack,
77. We consecrate it for ceremonial use.

578. Behold the hair of the head,
579. We consecrate it for ceremonial use.

580. Verily, at that time and place, it has been said, in this house,
581. They said to one another: Behold the chin,
582. We consecrate it for ceremonial use.

At the close of the recitation of the wi’-gi-es the A’-ki-ho", Xo’-ka
tells the Sho’-ka to bring water for the No®’-ho™-zhi"-ga, which he pro-
ceeds to do with the aid of the women, the wives and daughters of
the members. When water has been set before each member, the
head of the O’-pxo® (Elk) gens speaks, saying: “O, Wa-zha’-zhe,
Ho*’-ga, and Tsi’-zhu, you may now wipe from your faces the sign
of the No®’-zhi®-zho".”” This office was given to the O’-pxo" gens
because it was the O’-pxo" who exposed the soil of the earth and made

270 THE OSAGE TRIBE [prH. ANN. 36

it habitable for all living creatures. He also gave to the people the
four clays of various colors for ceremonial use, and in this ceremony
two of these clays were used as signs of the No®’-zhi"-zho®. The
No*’-ho®-zhi"-ga respond by saying, ‘‘Hau,” and begin to wash their
faces. Xu-tha’-wa-to®-i" remarked, with a smile, “If the head of
the O’-pxo"® gens should neglect his duty, the No®’-ho*-zhi"-ga, to
this day, would be obliged to go about having on their faces the signs
of No®’-zhi®-zho®.”

At this stage of the ceremony the three men appointed to the duty
of dividing into equal shares the food provided by the candidate
busy themselves with this task and place a share before each member
of the order. Afterwards the wife or daughter of each member enters
to take home the food.

The division of the food supply being finished, all the members of
the No®’-ho"-zhi*-ga, excepting those who belong to the particular
géns that is conferring the degree, rise to go to their homes, having
performed their part of the ceremony. The No*’-ho®-zhi"-ga of the
Tsi’-zhu Wa-no® gens, who, in this instance, are supposed to confer
the degree, remain seated as the members of the other gentes file out
in an orderly procession.

INSTRUCTIONS TO THE WIFE OF THE INITIATE

The A’-ki-ho® Xo’-ka then directs the Sho’-ka to conduct the wife
of the candidate into the lodge, that she may receive instructions as
to the performance of certain ceremonial rites which she may desire
to observe in the course of her life. As she enters she is followed by
a number of women, most of whom are her relatives. Each one
brings her fees tied in a bundle, as does the wife of the candidate.
The Sho’-ka now hands each woman a digging pole and a woven
bag, symbolic of her vocation. Seats are assigned the women in a
row facing the initiator, the candidate, and the A’-ki-ho® Xo/-ka.
When all have taken their places, the A’-ki-ho® Xo’-ka, addressing
only the candidate’s wife, begins his instructions as follows (Osage
version, p. 452):

Ho! my daughter-in-law, I shall now tell you of the rite of Ki’-no*.

The first part of the Ki’-no® rite, which you may wish to observe
in order to successfully bring up your little ones to maturity, is this:
If it so happens that the animal brought home to your house is a
result of the first chase and the animal is a mature female buffalo
and you think the skin suitable for a covering for your little ones,
you shall dress the skin, making it pleasing to look upon, and make
it soft and pleasant to the touch. You shall then say: My father-
in-law has sanctioned the act I am about to perform and has said
that it shall not be without a purpose. You shall take red clay
that has been gathered from a cliff and with it redden the sides and

LA FLESCHE] NI’/-KI WI’-GI-ES 971

the leg parts of the robe, as also the full length of the back from the
head to the tail. Again you shall say: My father-in-law has sanc-
tioned this act and has said that it shall not be without a purpose,
for in thus consecrating this robe I shall successfully bring to maturity
my little ones for whom it is made.

The next act in order is: That if the animal brought home to your
house happens to be a mature male buffalo you shall dress the skin,
make it pleasing to look upon, and make it soft and pleasant to touch.
You shall say: My father-in-law has sanctioned the act I am about
to perform and has said that it shall not be without a purpose. You
shall then redden the sides of the robe, as also the full length of the
back, and shall say: This act is not without a purpose, for it is
sanctioned. My father-in-law has said that by performing this act 1
shall successfully bring my little ones to maturity. This act shall
not be without a purpose, for it is sanctioned. My father-in-law has
said that by thus consecrating this robe I shall make my little ones
to be difficult to overcome by death.

The next act in order is: That if the animal brought home to your
house happens to be an immature female buffalo, and you think the
skin suitable for a covering for your little ones, then you shall dress
the skin, make it pleasing to look upon, make it soft and pleasant
to the touch. You shall redden only the leg parts of the robe. Then
you shall say: My father-in-law has sanctioned this act and has said
that it shall not be without a purpose; that by thus consecrating
this little robe I shall successfully bring to maturity my little ones;
that by this act I shall make my little ones to be difficult to overcome
by death.

The fourth act is: That if the animal brought home to your house
happens to be an immature male buffalo, you shall take particular
pains in dressing the skin, make it pleasing to look upon, and make
it soft and pleasant to the touch; then you shall redden the leg parts
and the entire length of the back. When you have finished this,
you shall say: My father-in-law has sanctioned this act and has said
that it shall not be without a purpose; that by thus consecrating this
robe I shall successfully bring to maturity my little ones; and I shall
by this act make my little ones to be difficult to overcome by death.

Hau! This is all.

By the observance of this supplicatory rite the young mother
appeals to the Power whence issues all forms of life to give to her little
ones the same thoughtful care that is bestowed upon the animals
that wander, shelterless, over the earth. The color put upon the
little robe is the sacred color of the Tsi’-zhu Wa-no® people; it sym-
bolizes the fire that draws its strength from the sacred fire of heaven
(the sun), which sheds upon all earthly life its animating heat.

272 THE OSAGE TRIBE (ELH, ANN, 36

The right to use this supplicatory ceremony must be formally
sought by a woman and the right conferred by a person having due
authority. The priest confers this right not only upon the wife of
the initiate but also upon all the women who accompanied her as she
entered the sacred lodge. ;

PARAPHRASE OF THE N1’-K1 RiruaL or THE (r’-psE-A-GTHE GENS
TSI’-ZHU DIVISION

The following paraphrase of the Ni/-ki Wi’-gi-e of the (i"’-dse-a-
gthe gens was given by Pa’-thi"-wa-we-xta, a member of the Tsi’-zhu
Wa-no" gens. This old man was regarded as one of the best authori-
ties on the tribal rites. He initiated Xu-tha/-wa-to™-i", from whom
was obtained the Ni’-ki Ritual of the Tsi’/-zhu Wa-no" gens (see
pp. 238-272). At the time Pa’-thi*-wa-we-xta promised to give the
ritual in full he was very feeble, and before arrangements could be
made for him to record the rite in the dictaphone he was dead. The
old man regretted when he gave the promise that he could then give
only a brief paraphrase of the ritual, “for,” he said, ‘“‘no part of the
rite should be given in that form.’”’ The paraphrase is as follows:

The people, whose abode was in the heavens, assembled that they
might meditate upon the means by which they would descend to the
earth to come into bodily existence. They decided that the eagle
was the only person who could safely conduct them to the earth.
They, therefore, appealed to him and he led them downward. The
people, led by the eagle, came to the earth and alighted upon seven
trees: P o®’-to"-ga-hiu, the full-grown shagbark hickory; Po®’-to®-ga-
hiu zhi®-ga, the young shagbark; Pi-ci’ or Zho®’-zhi-hi (Pi-ci’, acorn;
zho"’-zhi-hi, redwood), the red oak; (a’-gthu-hi ha shu-ga, the thick-
barked bitter hickory; (a’-gthu-hi, the smooth-bark bitter hickory;
Thiu’-xe, the willow. (The old man said seven trees, but he gave the
names of only six.)

The people found that in the willow tree there was a mystical
power—a power for resisting the forces inimical to life. They wished
to cut the tree to make of a part of its body a wa-xo’-be, a sacred
article for ceremonial use. They sent their Sho’-ka (official mes-
senger) to find the material out of which to make a knife. Four times
he went out to make search, but without success. At the fifth time
he brought home a knife which he had made out of a stone of a grayish
color. He had made for it a handle that was round. The people
accepted the knife, consecrated it for ceremonial use, and called it
Mo?®’-hi®-i-ba-btho-ga, the round-handled knife. With this sacred
knife they cut out of the body of the tree four small pieces, which
they threw into the air as sacred offerings, one to each of the four
winds. Blood flowed from each of the four wounds made with the
ceremonial knife.

LA FLESCHE] NI’-KI WI'-GI-ES 273

Then the people, using their sacred knife, proceeded to cut down
the tree, to shave the trunk to a proper size, and to shape it for a club.
This club they called wa-xo’-be (sacred) and consecrated it for cere-
monial use. The natural color of the wood did not satisfy the people
and they regarded the sacred article as incomplete. Then, as though
by a common understanding and consent, they hastened to gather
leaves and dry twigs. These they placed in a great pile, to which
they set fire, and the smoke and flames tinged the darkened heavens
with a reddish hue—a color pleasing and satisfying to the minds of
the people. It resembled the color cast upon the eastern sky as it
rises and which the people always hailed with joy with uplifted hands.
It was this color they put upon the symbolic club to add to it the
life-giving power of the sun.

The weapon was thus finished, and there remained nothing more
to do with it but to test its magical power. For this purpose the
people sent their official messenger to a far-off country to search for
some creature upon which to make the test. ‘The messenger returned
in the evening of the day, weary and footsore, to report that he had
been to a valley where he saw nothing worthy of notice. Again he
went out and returned from a second valley to report that he had
found nothing. He was bidden to go again, and in the evening of
that day he came home to report that he had been to a third valley,
where he had seen the footprints of a person (a buffalo bull). The
footprints showed the person’s feet to be cloven, and the grasses upon
which he had trodden were crushed. To commemorate this event,
the people agreed to name their children No*-xtho"’-zhe, Crushed-
with-his-feet. For the fourth time the messenger was sent out, and
in the evening of the day he came home to report that he had been
to a fourth valley, where he saw the person of the footprints, whom
he described as a person of formidable appearance and bearing upon
his head curved horns. To make this report memorable, the people
agreed to name their children He-thi’-shi-zhe, Curved-horns. The
messenger gave a graphic description of the face of the person, and
from this the people agreed to name their children Tse-do’-ga-i"-dse,
Buffalo-bull-face.

Upon hearing the last report, the keeper of the new weapon picked
it up and caressed it with four downward strokes of his hand. At
each stroke he uttered a word: We’-tsi"-pi-zhi, Mysterious-weapon ;
We’-tsi"-zhi"-ga, Little-weapon; We’-tsi"-hu-to", Weapon-that-cries-
out; We’-tsi"-do"-a-thi", Possessor-of-a-good-weapon. These words
also became sacred names given to the children of the gens.

Then speaking to the messenger, the keeper of the sacred weapon
said: “That is the very person for whom we have been in search.
Whoever he may be, we shall send him to the abode of spirits.”’

2786—21——_18
\

274 THE OSAGE TRIBE [erH, ANN. 36

“What course shall we take in approaching that person?” the people
asked, and the keeper of the sacred weapon replied: ‘‘We will take
the path always taken by the sun.”

The people approached the person, moving in a westerly direction
in imitation of the sun. They made four ceremonial pauses on their
“way. At the fourth pause the keeper of the sacred weapon lifted
the club, brandished it in the air, and the bull suddenly bellowed as
though stricken with instant pain. Again the keeper brandished the
weapon and the animal started to flee. A third time the keeper
brandished the club and the beast was stricken with mortal pain in
the hindquarters. At the fourth brandishing of the weapon the bull
whirled around and fell in death, his blood gushing from his mouth.

The people hastened to the fallen animal. They made a slight cut
in its skin, using the sacred knife, that with which they had cut the
willow tree, and from the cut fat protruded. They tasted of the fat
and said: “It is good; it shall be food for the little ones; they
shall seethe it in boiling water to prepare it for use.’’ Out of the
skin of the left hind leg they cut a round piece, which they called
Mo”’-ge-tse-ha-wa-gthe, Breast-shield; also two long narrow straps,
which they named We’-thi"-zhu-dse, Red-strap, and We’-thi®-ca-gi,
Strong-strap, which names they subsequently used as personal names.
From the skin of the left side of the body they cut seven narrow
straps, which they painted red. The straps thus cut they called
mo*’-sha-ko", and these served as the original types of similar straps
to be ceremonially made whenever the warriors are about to go to
war, and to be used by them for tying their captives should they
succeed in taking any. The round piece of skin called breast-shield
and which symbolized the sun they also painted red, and it too
served as a type for similar shields to be ceremonially made for the
warriors and worn by them as symbolic shields as well as charms.
At the same time that they made these sacred articles they dedicated
the tails, the bladders, and the heart sacks of buffalo bulls to
ceremonial use and made them to be sacred types.

Ni’-K1 Wi’-Gi-r oF THE Ts1’-zHU WaA-sHTA’-GE GENS
MON-zHON-A/-KI-DA

The following Ni’-ki wi’-gi-e of the Tsi’-zhu Wa-shta’-ge, given by
Mo?-zho"-a/-ki-da (pl. 22) of that gens, may have lost, in its trans-
mission, some of its unimportant parts, but it has retained all of the
life symbols considered important by that gens. As old Tse-zhi®’-
ga-wa-da-i"-ga used to say to the writer, ‘‘My son, you may think
that parts of these great rites have become lost as they were handed
down. That is quite possible, but what is lost are the parts that are
unimportant; those that are of real value have come down to us.”

LA FLESCHE] NI’-KI WI’-GI-ES 275

Like the other Ni’-ki wi’-gi-es given in this volume, this wi’-gi-e
opens the life scene of the Tsi’-zhu Wa-shta’-ge in midheaven, where
the people come into spiritual, bodiless existence and contemplate the
finding of some place where they can take on bodily form and abide
as a living people. They send a ‘‘younger brother” (Sho’-ka, or
Messenger) downward to make search for the place of abode. He
descends to the first division of the skies, as counted from the starting
point, and seeing that the ‘‘little ones” can not make an abiding
place there he returns to the ‘“‘elder brothers” just as the heavens
are darkened by the god of darkness and reports to them the result
of his search.

At the second command of the ‘‘elder brothers” Ka’-xe-wa-hu-ca
(this title, most likely, is the archaic term for youngest of the broth-
ers) descends to the second division of the heavens and as the god
of darkness strikes the heavens with a dark shadow the messenger
returns to the ‘elder brothers” to report his failure to find an abid-
ing place for the “‘little ones.”

A third command is given by the ‘elder brothers” for a further
search, and a younger brother descends to the third division of the
skies, and when the god of darkness strikes the heavens with a dark
shadow the messenger returns to his “elder brothers” to report his
failure to find an abiding place for the “little ones.”

Again the elder brothers commanded that a further search be
made and Ka’/-xe-wa-hu-¢a descended to the fourth division of the
skies, where he carne face to face with Ni’-ka-wa-ko"-da-gi (the god
of the clouds). This section of the wi’-gi-e intimates that all the
brothers followed closely their messenger, so that on discovering

-V-ka-wa-ko"-da-gi the messenger turns to them and says: ‘‘ Here
stands a person, O, elder brothers.’’ Ni’-ka-wa-ko"-da-gi promises
that the little ones shall make of him their bodies, meaning that
from him they shall receive the means by which to sustain and pro-
long life. He also gives them certain sacred names to use in the course
of their life.

The brothers move on and they come upon Tho’-xe, Buffalo, who
gives them two kinds of medicines, four kinds of corn, and three
kinds of squashes, all of which shall be used by the little ones in
making their bodies. In lines 107 and 108 in this section reference
is made to the sanctity of the reproduction of life.

The brothers continue their journey, this time upon the earth,
and come upon the red-oak tree, which they consecrate to be their
life symbol. They also take from it certain sacred gentile names.

They pass on and come to the red cedar, who promises them long
life. (In the ceremonial naming of the children the fronds of this
tree are used as a symbol of the tree itself and of life’s persistency.)

276 THE OSAGE TRIBE [BTH. ANN. 36

They move on and come to the shallows of a river where the waters
tumble noisily over the rocky bed. They speak of the water as a
person and apply to him the name Wa-zha’-zhe. From this person
of the waters they receive promise of long life. (Water is also used
as a symbol of long life in the child-naming ceremonies, and the cedar
is associated with it.)

The brothers continue their journey and come to the sedge, a
‘“‘orass that never dies.” From it they receive promise of long life.
(This grass is used as a life symbol in some of the ceremonies.)

They pass on and come to the Shi®’-zha-hi, an evergreen water
plant, from which they also receive promise of long life. (This plant
is also used ceremonially.)

From the Shi"’-zha-hi the brothers go on and suddenly come upon
an animal that had just been slain. Mo®-zho®-a’/-ki-da could not
explain the symbolic significance of this scene; therefore it must
remain obscure until by some chance it is revealed by a person who
may happen to know its meaning.

The journey brings the brothers to “the greatest part of the earth.”
The word earth is here used as a trope for a season or a particular
month (probably August), when the yellow blossoms begin to give
color to the earth. A part of the Tsi’-zhu Wa-shta’-ge are people of
the flowers, particularly the yellow flowers. The brothers consecrate
this.month as a life symbol and take from it a sacred gentile name.

The next move brings the brothers to a ‘“‘ beautiful house.’ This
is a cryptic reference to the principle for which the symbolic dwelling
stands—that of peace, which is beautiful. They refer to the occu-
pant as a ‘‘fear-inspiring person.” This really has reference to the
respect and the reverence that is manifested by all the people for the
office of Peacemaker—an office that belongs to this gens. The
brothers consecrate the House of Peace and take from it a sacred
gentile name.

The brothers move on quickly and come again to a dead animal
(an elk). Mo-zho"-a’-ki-da could not explain the meaning of this
finding.

The brothers continue their journey and come again to the “ greatest
part of the earth.’’ This refers, probably, to the month of Sep-
tember, when the earth displays all of its yellow blossoms. These
two months make the middle of the seasons the “‘ greatest part of the
earth.” In the midst of its warm, moist, and vibrating air stands a
person as in his own abiding place. The brothers take from him a
personal gentile name, which they hope will bring them to the days
that are beautiful, fruitful, and peaceful.

They continue their journey and come to the bend of a river, where
stands a little house with many openings. The brothers gather closely

LA FLESCHE] NI’-KI WI’-GI-ES Ql

around the house and find that the occupant is a Ho®’-ga, a sacred
person. They speak to him, addressing him as “grandfather,” and
he replies, as though to anticipate a request to be made, and says:
“The little ones shall make of me their bodies.’’ This scene is also
a cryptic reference to the house of the Ho®’-ga U-ta-no™-dsi, the only
gens that did not descend from the sky, but that belongs to the earth
and represents its power. In this house, the “house of many open-
ings,” the children of all the people are ceremonially named and by
that act are initiated into the tribal life. At the ceremonies of the
naming of a child a representative of the Tsi’-zhu Wa-shta’-ge gens
is brought to the “house of many openings” that is in the keeping of
the Ho®’-ga U-ta-no*-dsi gens, to take the leading part in the act of
sending the little ones forward upon the path of life.

The objective point of the mythical journey of the Tsi’-zhu Wa-
shta’-ge from the sky to the earth appears to be the two houses of
mystery, the sanctuary (the house of peace), and the house from
which the little ones are sent ceremonially upon their life journey.
Both of these houses occupy an important place in the ceremonial
life of the tribe. This mythical story is but another expression of
the belief that life is conceived in the sky and descends to earth to
take material form.

THE WI’-GI-E
(Osage Version, p. 453; literal translation, p. 591)
. Ha’ tha tsi ta’, a bi? da, tsi ga.”
2. The little ones have not become a people, O, younger brothers,
they said to one another.
. The elder brothers spake, saying: O, younger brothers,
4. We bid you go and make search for a place wherein the little ones
may become a people.
5. Then, even as these words were spoken, a younger brother
hastened forth
6. To the first great divisions of the heavens,
7. Where he stood and paused.
8. Then he returned to his elder brothers, to whom he spake, saying:
O, elder brothers,
9. Verily, nothing of importance has come to my notice.
10. The elder brothers spake, saying: Make further search, O, younger
brothers,
11. The little ones have not become a people.

e

w

23 The meaning of the words of this line has become obscure and can not be translated. Therefore the
line is given only in the first section of the translation of the wi’-gi-e. However, it appears in every section
of the original (the Osage version).

278 THE OSAGE TRIBE [BTH. ANN. 86

12. Then Ka/-xe-wa-hu-¢a 74

13. Went forth in haste, even as the elder brothers spake,

14. To the second of the great divisions of the heavens.

15. Then, as the god of darkness struck the heavens with a dark
shadow,

16. He returned to his elder brothers and stood before them,

17. Who spake, saying: How has it been with you, O, younger
brother? It has not been your wont to suffer so.

18. Ka’-xe-wa-hu-ca replied: I have been to the second division of
the heavens,

19. Where it is not possible for the little ones to exist, O, elder
brothers.

20. The elder brothers spake, saying: O, younger brothers,

21. Look you, we bid you go and make further search, O, younger
brothers.

22. Verily, as the elder brother uttered these words,

23. A younger brother went forth to the third division of the heavens.

24. Verily, he came close to the third heaven, where he paused and
stood.

25. Then the younger brother,

26. Even as the god of darkness struck the heavens with a dark
shadow,

27. Returned to his elder brothers before whom he stood.

28. And they spake, saying: How has it been with you? It has not
been your wont to suffer so.

29. It is not possible for the little ones to exist in the third heaven,
O, elder brothers, the younger brother replied.

30. The elder brothers spake, saying: O, younger brothers,

31. We bid you go forth and make further search.

32. The Ka’-xe-wa-hu-ca

33. Then hastened away,

34. To the fourth division of the heavens.

35. Close to it he stood and paused.

36. Then the Ni’-ka-wa-ko™-da-gi, the Man-of-mysteries (god of the
clouds),

37. Appeared and stood before him.

38. The Ka’-xe-wa-hu-ga turned and spake to his elder brothers,
saying: Here stands a person, O, elder brothers,

39. Verily, a fear-inspiring person, O, elder brothers,

* Careful inquiry concerning this name or title failed to bring any explanation from old Osage men as
to its meaning. J. Owen Dorsey, in his ‘‘Osage Traditions” (Sixth Annual Report, B. A. E., p. 384),
translates this title as ‘‘Crow bone white,”’ but it is doubtful if this is the true meaning. Ka-xe-wa-hu-ga
may be a corruption of the title Ka’-ge-wa-hu-stsa, Y oungest-of-the-brothers. In a Child Naming wi'-gi-e
given by sho»’-ge-moe-is he uses the title Ka’-(g)e-ha-ge, Last-of-the-brothers. This title is frequently used
in the wi'-gi-es. (See list of gentes given by Black-dog, p. 52.)

LA FLESCHE] NI’-KI WI'-GI-ES 279

(fle

. Fear-inspiring ”* is his name, I verily believe.
. Then they spake to the person, saying: O, grandfather.
. He replied: I am a person of whom the little ones may well make

their bodies.

. When the little ones make of me their bodies,
. They shall free themselves from all causes of death, as they travel

the path of life.

. When they make the name Little-hawk (pl. 9, 5)

. To be their personal name, as they travel the path of life,

. They shall enable themselves to live to see old age.

. The-hawk-woman

. Is also a name that is mine.

. That name, too.

. The little ones shall make to be their name as they travel the

path of life.

. Then shall they enable themselves to live to see old age as they

travel the path of life.

. Lam not the only being.

. The elder brothers spake: O, younger brothers.
. Then a younger brother quickly went forth,
. To the Buffalo-lift-ye-your-heads (for story of the origin of this

name see p. 65.)

. Verily, the younger brother stood close to him and spake,

. Saying: O, grandfather.

. Then turning to his brothers he spake: Here stands a person,

. Verily, a person who is fear-inspiring, O, elder brothers.

. Then the Buffalo spake, saying: I am a person of whom the little

ones may well make their bodies (pl. 8, ¢).

. Thereupon he threw himself upon the earth,
. And the blazing star (Lacinaria pycnostachya) (pl. 21)
. Sprang up from the soil and stood pleasing to the sense of sight

with its beauty.

. Then the Buffalo spake, saying: Of this plant also the little ones

shall make their bodies.

. The brothers quickly tasted the root of the plant,

. And they said: It is bitter to the taste.

. The Buffalo spake: This plant shall be meee for the little ones.
. When the little ones use it for medicine,

. It shall be of value to them, it shall re their limbs to lengthen

in growth.
Then shall they be enabled to live to see old age as they travel
Lee path of life.

% The name Now’ one Tak Soihis is used to this day by the Ni’-ka-wa-ko=-da-éi gens,

THE OSAGE TRIBE [BTH. ANN. 86

. For a second time the Buffalo threw himself upon the earth,
. And the poppy mallow (Callirrhe triangulata) (pl. 21) —
. Sprang from the soil and stood, beautiful, in its reddened

blossoms.

. The Buffalo spake, saying: Of this plant, also,
. The little ones shall make their bodies.
. When the little ones use it as medicine as they travel the path

of life

. It shall be of value to them; they shall use it to make their

limbs to lengthen in growth.

. To the taste it is astringent.

. Therefore your little ones shall be named Astringent.

. When the little ones make of this plant their bodies,

. They shall enable themselves to live to see old age as they travel

the path of life.

. Then the Buffalo

. Again threw himself upon the earth,

. And the red corn

. He tossed into the air,

. Then spake, saying: The little ones shall make of the red corn

their bodies.

. When the little ones make of the red corn their bodies,
. They shall enable themselves to live to see old age as they travel

the path of life.

. For a second time the Buffalo threw himself upon the earth,

. And the blue corn,

. Together with the blue squash,

. He tossed into the air,

. Then spake, saying: These plants also

. The little ones shall use as food as they travel the path of life.
96. Then shall they enable themselves to live to see old age as they

travel the path of life.

. For a third time the Buffalo threw himself upon the earth,

. And the white corn,

. Together with the white squash, he tossed into the air,

. Then spake, saying: These plants the little ones shall use as

food as they travel the path of life.

. They shall thus cause themselves to be difficult to overcome by

death as they travel the path of life.

. They shall enable themselves to live to see old age as they travel

the path of life.

BUREAU OF AMERICAN ETHNOLOGY THIRTY-SIXTH ANNUAL REPORT PLATE 21

THE POPPY MALLOW AND THE BLAZING STAR

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LA FLESCHE] NI/-KI WI’-GI-ES 281

103. For the fourth time the Buffalo threw himself upon the earth,

104. And the speckled corn,

105. Together with the speckled squash,

106. He tossed into the air,

107. Then spake, saying: What living creature is there that has no
mate ?

108. And thus he wedded together the speckled corn, a male, to the
speckled squash, a female.

109. He continued: The little ones shall use these plants for food as
they travel the path of life.

110. Thus they shall make themselves to be free from all causes of
death as they travel the path of life.

111. The elder brothers spake, saying: O, younger brothers, we bid
you go and make further search.

112. Then the younger brothers arose and went forth

113. To a place where stood a red oak tree.

114. Close to the tree they gathered and stood,

115. And they spake, saying: Of this tree also

116. We shall make our bodies.

117. As they put their feet upon the branches of the tree the acorns
fell to the earth in profusion.”*

118. Whereupon they spake, saying: Of this act also (the falling of
the acorns to the earth in profusion)

119. The little ones shall make their bodies

120. And enable themselves to live to see old age as they travel the
path of life. .

121. The brothers passed on and came to the red cedar tree *” (an
. evergreen).
122. Close to the tree they gathered,
123. Then the tree spake, saying: I am a god who is difficult to be
overcome by death.

26 At the close of the recitation of this wi’-gi-e Mo7-zho»-a’-ki-da explained that the Tsi’-zhu Wa-shta’-ge
in order to perpetuate the memory of the story of the people alighting on the red oak tree, adopted three
gentile names to be ceremonially given to their children: Pi-ci’, U-bu’-dse, and No=-bu’-dse; Ti-ci’, Acorn,
the fruit of the red oak tree; U-bu’-dse, Profuse; No-bu’-dse, composed of Nos, action of the feet, referring
to the mythical story of the alighting of the people upon the acorn tree, bu-dse, a part of the word u-bu-dse,
meaning profuse. The story as given in paraphrase tells that the people of this gens on their descent from
the sky alighted upon a red oak, the shock of their weight on the branches sending down a shower of acorns
from the tree, where they lay on the earth in profusion. This incident was regarded as prophetic of the
great number of children to be born to the gens. Centuries ago, when the break occurred which resulted
in the Osage and the Omaha becoming two distinct tribes, the Omaha preserved in the name they
retained for the red oak tree, ‘‘Bu-de,”’ a memory of this ancient myth, which gave a prophetic promise,
to the people that their craving for a prolonged tribal life should be fulfilled through an abundant posterity.

27 Tradition is silent as to the origin of the sacred pole that belonged to the Omaha We’-zhis-ste gens
and as to the time when the rites connected with it ceased to be observed. To the lower part of the cere-
monial pole is fastened a piece, which is called zhi’-be, the leg. (See Twenty-seventh Annual Report,
B. A. E., p. 229.) The ceaar figures prominently in the rites of the Osage as a symbol of life persistency,
and it may be that the We’-zhi=-ste sacred pole which was made of red cedar is a vestige of one of the rites
the Omaha took with them when they separated from the Osage. Whether this be so or not, it is certain
that the red cedar is a sacred tree to both the Omaha and the Osage and that both had rites relating to that
tree which may at some time in the past have been in common use between them.

THE OSAGE TRIBE [BTH. ANN. 36

. When the little ones make of me their bodies,
. They shall enable themselves to live to see old age as they travel

the path of life,

. They shall live to see their hair grown scant and yellowish with

age as they travel the path of life.

. Behold the wrinkles upon my skin,
. Which I have made to be the means of reaching old age.
. The little ones shall make of me the means of reaching old age

as they travel the path of life.

. Behold the base of my trunk from which spread my roots,

. It is that part of me that is called the ankle.

. The little ones shall live to see in their ankles the sign of old age,
. They shall enable themselves to live to see old age as they travel

the path of life.

. O, my grandchildren,
. I am not the only being.

. The brothers passed on, verily to the shallows of a river where

the waters rush on noisily.

. Close to the shallows they stood,

. Then one spake, saying: Behold a Wa-zha’-zhe stands before us,
. Verily, a person who has made of the waters his body.

. Then the Wa-zha’-zhe spake, saying: O, my grandchildren,

. You say the little ones have nothing of which to make their

bodies.

. When the little ones make of me their bodies
. They shall cause themselves to be difficult to overcome by death

as they travel the path of life.

. When the little ones make of me their bodies
. They shall enable themselves to live to see old age as they travel _

the path of life.

. They shall enable themselves to reach and enter the days that

are beautiful and peaceful as they travel the path of life.

. I am not the only being.
. The elder brothers spake, saying: Make haste, O, younger

brothers.

. Then, even as these words were spoken, the younger brothers

hastened forth,

. To the sedge (Carex), the grass that never dies, who spake,
. Saying: O, my grandchildren, I am a god that is difficult to

overcome by death.

. When the little ones make of me their bodies
. They shall make themselves to be difficult to overcome by death

as they travel the path of life.
. I am not the only being.

LA FLESCHB] NI’-KI WI’-GI-ES 2838

155. Then spake the Shi*’-zha-hi (an unidentified evergreen water
plant),

156. Saying, I, also,

157. Am difficult to overcome i death.

158. When the little ones make of me their bodies

159. They shall make themselves to be difficult to overcome by death
as they travel the path of life.

160. I abide in the days that are beautiful and peaceful.

161. The little ones shall enable themselves to reach and enter into
the days that are beautiful and peaceful as they travel the
path of life.

162. The elder brothers spake: O, younger brothers,

163. Make haste, O, younger brothers.

164. The younger brothers moved quickly on,

165. Then one spake, saying: O, elder brothers,

166. Yonder lies an animal that has just been slain.

167. The elder brothers replied: O, younger brothers,

168. It is fit that the little ones make of the slain animal their bodies.

169. The little ones shall make of it their bodies.

170. When the little ones make of the slain animal their bodies,

171. They shall enable themselves to see old age as they travel the
path of life.

172. The elder brothers spake: O, younger brothers,

173. Make haste, O, younger brothers.

174. Then the younger brothers quickly moved on

175. To the greatest part of the earth. *

176. Close to this place the brothers gathered and stood.

177. Then one spake, saying: Of this also

178. The little ones shall make their bodies,

179. And we shall take from it a personal name; Mid-earth shall be
our name.

180. Then the little ones shall make themselves to be difficult to
overcome by death as they travel the path of life.

181. The elder brothers spake, saying: O, younger brothers,

182. Make haste and move on quickly.

183. Then one spake, saying: O, elder brothers,

184. There is a person in yonder place

185. Who dwells in a beautiful house.”

186. The person

187. Dwells i in a house that has an opening at the top (smoke vent).

8 This i is figurative and means that part of the summer season when the greatness of the earth is
manifested by the ripeness of its fruits.
» This is figurative and refers to the House of Peace, the sanctuary of the Tsi’-zhu Wa-shta/-ge.

THE OSAGE TRIBE [BTH. ANN. 36

. From this also

. He may have taken a personal name.

. He seems ‘pleased with the beauty of his home, O, elder brothers.
. It is a very beautiful house, O, elder brothers.

2. The little ones shall make of it their bodies.

. They shall take from it the name House-beautiful.

. Then the little ones shall enable themselves to live to see old

age as they travel the path of life.

. The person

. Is verily a fear-inspiring person.

. House-covering is also his name, I verily believe.

. Of this also

9. The little ones shall make their bodies.

. When the little ones make of it their bodies

. They shall enable themselves to live to see old age.

. They shall enable themselves to reach and enter the days that

are beautiful and peaceful as they travel the path of life.

203. The younger brothers spake,

. Saying: The little ones have nothing of which to make their

bodies, O, elder brothers.

. The elder brothers spake: O, younger brothers,
. Make haste and move quickly on.

. Then the younger brothers

. Quickly moved on.

. Then one spake, saying: O, elder brothers,

. Yonder lies an animal (an elk)

. That has just been slain, O, elder brothers.

. The elder brothers replied: O, younger brothers,
. The little ones shall make of it their bodies.

. When they make of it their bodies

. They shall make themselves to be difficult to overcome by death

as they travel the path of life.

. The elder brothers spake: Make haste, O, younger brothers.

. Then the younger brothers hastened on

. To the greatest part of the earth,

. Where stands a person.

. Even at the greatest part of the earth

. There the person stands,

. As in his own abiding place, in the midst of the moist vibrating

warmth of the air.

. The brothers spake, saying: The little ones shall make of this

person their bodies.

. They shall take to themselves the name Mid-earth.
. Earth also shall be their personal name.

BUREAU OF AMERICAN ETHNOLOGY THIRTY-SIXTH ANNUAL REPORT PLATE 22

MON-ZHON-A’-KI-DA

A member of one of the subgentes of the Tsi’-zhu Wa-shta’-ge (Peace) gens of the Tsi’-zhu great tribal
division. This man willingly ve the Ni’-ki Wi’-gi-e of his gens because he said it should be preserved
is the ancient rites will soon t yrgotten. His name means Guardian of the Land.

SUREAU OF AMERICAN ETHNOLOGY THIRTY-SIXTH ANNUAL REPORT PLATE 23

WA’-THU-XA-GE

Member of the Tsi’-zhu Wa-shta’-ge (Peace) gens of the T'si’-zhu great tribal divisio1 He wa 1id to be well
versed in the rites of his people but he was in poor health when he gave his information concerning them,
therefore the rituals he gave were fragmentary Wa’-thu-xa-ge died not long after his visit to Washing

where he gave the rites of his ger

LA FLESCHY] NI’-KI W1’-GI-ES 285

226. Then shall they enable themselves to live to see old age.

227. The days that are beautiful and peaceful they shall be able to
reach,

228. The four great divisions of the days they shall be able to reach,
as they travel the path of life.

229. The brothers spake to one another, saying: O, elder brothers,

230. Make haste, O, elder brothers.

231. Then they spake, saying: O, younger brothers.

232. Then the younger brothers moved hastily on,

233. To a bend in the river.

234. Verily, at that time and place.

235. The younger brothers spake, saying: Yonder stands a little
house, O, elder brothers.

236. Then all the brothers gathered close to the little house,

237. When one spake, saying: The occupant is a Ho®’-ga, O, elder
brothers.

238. Then they spake to the Ho*’-ga, saying: O, grandfather.

239. The Ho®’-ga replied: The little ones may well make of me their
bodies.

240. A younger brother exclaimed:

241. The person dwells in a beautiful house, O, elder brothers.*°

242. The elder brothers replied: Of this house, also,

243. The little ones shall make their bodies as they travel the path
of life.

244. A younger brother spake: The house has many entrances, O,
elder brothers.

245. The elder brothers replied: Of that, also,

246. The little ones shall make their bodies.

247. Then shall the little ones enable themselves to live to see old age,

248. They shall enable themselves to reach and to enter into the four
great divisions of the days as they travel the path of life.

A FracmMentary Nv’-xr Rirvua or THE Tsi/-zHu Wa-sutTa’-GE GENS

At the time that Wa’-thu-xa-ge (pl. 23) gave the following initia-
tory Ni’-ki Ritual of his gens, the Tsi’-zhu Wa-shta’-ge, he was quite
sick and scarcely able to give it his entire attention. Therefore his
rendition is somewhat fragmentary. The death of this old man
occurred not long after his return to his home.

Wa’-thu-xa-ge began the ritual from the Ki’-no® Wi’-gi-e, which
relates to the symbolism of the ceremonial painting and dressing of
the Xo’-ka. The first section refers to the red paint used, which is
symbolic of the sacred fire built by the Tsi’-zhu people and reddening
of the heavens by its leaping flames. (See wi’-gi-e of the Tsi’-zhu
Wa-no® gens given by Xu-tha’-wa-to™-1", p. 242.)

30 This is figurative and refers to The Ho»’-ga house in which children are ceremonially named.

286 THE OSAGE TRIBE [ETH, ANN. 36

The second section refers to the red paint as a symbol of the eastern
sky when struck with a red glow by the approaching sun.

The third section relates to the red downy feather to be worn by
the Xo’-ka on the crown. of his head as a symbol of the eastern sky
reddened by the rising sun; also the peculiar shaft of light that stands
at the left of the sun as it rises.

From the words of the wi’-gi-e it would appear that the Xo’-ka
personates the sun, the dawn, and the candidate in the initiatory
ceremony. At the close of the second section the Xo’-ka is painted
so that every part of his face and his entire body is reddened.

At the close of the third section the symbolic plume is fastened to
the base of the braided lock on the crown of the Xo’-ka’s head. ~
Ceremonial moccasins are put upon his feet, a buffalo robe with the
hair outside is wrapped around his body, and thus he is clothed in
his sacerdotal attire.

KI/-NON wi'-GI-E

. What shall the little ones use for the painting of their bodies?
they said, it has been said, in this house.

. Then four small stones they gathered together,

. And arranged them so that one stood leaning against the others.

This pile of stones they set on fire,

. So that the darkened heavens above

. Was reddened by the leaping flames.

. Then they spake to one another, saying: The reddened heavens
shall be for the painting of the bodies of the little ones,

8. It shall be to them a refuge from all dangers as they travel the

path of life.

9. What shall the little ones use for the painting of their bodies?

they said, it has been said, in this house.

10. The God of Day, as he approaches,

11. Strikes the heavens with a bright red glow.

12. That red glow shall be for the painting of the bodies of the little
ones.

13. When they seek refuge in its power, as they travel the path of life,

14. They shall make themselves free from all causes of death.

—

NID OP W bo

15. The words here spoken shall forever stand.

16. What shall the little ones use for the painting of their bodies?
they said, it has been said, in this house.

17. The God of Day, as he approaches,

18. Strikes the heavens with a bright red glow.

19. At his left side there stands

20. A light resembling a plume.

21. That light shall be a sacred plume for the little ones. _
22. When they wear this plume as they travel the path of life,

23. They shall make themselves free from all causes of death.

LA FLESCHE] NI’-KI WI’-GI-ES 287

The Xo’-ka, having thus been symbolically painted and dressed,
rises to make his ceremonial approach to the Mysterious House of
the Ho®’-ga U-ta-no™-dsi, the gens that at all times represents the
earth with all its life-giving power. The Xo’-ka, his candidate, and
the A’-ki-ho" Xo’-ka (Master of Ceremonies) stand abreast, the Xo’-ka
in the middle in front of the door of the house, while the Sho’-ka takes
his place a few paces in advance. Then the Xo’-ka himself sings the
following song and recites the first section of the wi’-gi-e relating to
the approach to the House of Mystery. The song is sung before the
recitation of each of the four sections of the wi’-gi-e. At the close of
the recitation of each section of the wi’-gi-e the four men move toward
the House of Mystery, followed by the No®’-ho"-zhi®-ga, who arrange
themselves in groups according to gentes. The movement toward
the ceremonial house is arranged so that at the end of the fourth halt
the procession will be at the door of the house. The following song
is sung at each halt before the sections of the wi’-gi-e relating to the
ceremonial approach to the House of Mystery is recited. The music
of the song is not here repeated, it being understood that the song is
sung before each section during the halts. .

TSI TA’-PE WA-THO™ (SONG OF APPROACH TO THE HOUSE)

Transcribed by Alice C. Fletcher

M.M. ¢= 138
m= =| agen Se = =f
= Zt aa : :
2) se ee Pee ere
Time beats{_ | | ff i r f i
Hoga tsia - dsi bthe do" he no®, Ho®-ga tsia -dsi thi

SS = Ss eS =
f r e e e a — ar a=

@ e
Pda id ster r Gas ini
bthe do® he no® tho® a, Ho® ga e-dsia - ka do® bthe do®
Es s o oe oe |
Sp == PaaS ° 7
ce = ————————
= aed = —_— r E 5 . ,
-o- SF -o- r 1 | | l
(Cale teen le
he no® a, Ho"-ga tsia- dsi bthe do® he no®,

Ho?-ga tsi a-dsi bthe do” he no®,

Ho?-ga tsi a-dsi bthe do” he no" tho” a,
Ho*-ga e-dsi a-ka do" bthe do" he no” a,
Ho*-ga e-dsi a-ka do” bthe do” he no®.

FREE TRANSLATION
Toward the House of the Ho*-ga I am traveling,
Toward the House of the Ho*-ga I am traveling,

To the House where dwell the Ho”-ga,
Toward the House of the Ho™-ga I am traveling.

288

me Ww bo

THE OSAGE TRIBE [BTH. ANN. 36

THE WI’-GI-E
1

. Toward what shall they direct their footsteps as they travel the

path of life? they said, it has been said, in this house.

. It is toward a little valley that they shall direct their footsteps.
. Verily, it is not a little valley that is meant.
. It is toward a herd of animals that they shall direct their foot-

steps.

. Verily, it is not a herd of animals that is meant.
. It is a little house toward which they shall direct their footsteps

as they travel the path of life.
2

. Toward what shall they direct their footsteps as they travel the

path of life? they said, it has been said, in this house.

. [tis toward two little valleys that they shall direct their footsteps.
. Verily, it is not two little valleys that is meant.
. It is toward two herds of animals that they shall direct their

footsteps.

. Verily, it is not two herds of animals that is meant.
. It is toward a little house toward which they shall direct their

footsteps as they travel the path of life.
3

. Toward what shall they direct their footsteps as they travel the

path of life? they said, it has been said, in this house.

. It is toward three little valleys that they shall direct their foot-

steps.

. Verily, it is not three little valleys that is meant.
. It is toward three herds of animals that they shall direct their

footsteps.

. Verily, it is not three herds of animals that is meant.
. It is a little house toward which they shall direct their footsteps

as they travel the path of life.
4

. Toward what shall they direct their footsteps as they travel the

path of life? they said, it has been said, in this house.

. It is toward four little valleys that they shall direct their foot-

steps as they travel the path of life.

. Verily, it is not four little valleys that is meant.
. It is toward four herds of animals that they shall direct their foot-

steps.

. Verily, it is not four herds of animals that is meant.
. It is a little house toward which they shall direct their footsteps

as they travel the path of life.

LA FLESCHE] NI’-KI WI’-GI-ES 289

¢

This wi’-gi-e is also sometimes called Wa’-ci-thu-ce Wi’-gi-e, Foot-
steps Wi’-gi-e, following the term used in some of the lines of the
wi’-gi-e.

From the sequential arrangement of the lines relating to the valleys
and to the herds of animals; which means: buffalo, it) would appear
that this wi’-gi-e is an epitome of the Hi’-ca-da’ wi’-gi-e relating to
the finding of the foe. (See p. 212, and lines 1447 to 1542 of the
wi’-gi-e given by Wa-xthi’-zhi, p. 208; also Wi’-gi-e of the Cere-
monial Approach given by Xu-tha’-wa-to"-i", p. 249.) %

The fourth movement brings the procession to the door of the
house and the members of the Ho®’-ga U-ta-no*-dsi gens enter and
take their places at the east end of the long room on the south side.
The Xo’-ka sings the following song as he and his candidate and the
No®’-ho®-zhi®-ga stand at the door:

Transcribed by Alice C. Fletcher

M.M. 64
A
eet Age Ss ——- ~i5 ———
SS eee Cs 2" ae ees
4 fr ° ° e
ime beats \ | | { fr
Tsi ee tsi do® dsi the he no® Fee o®, Tsi wit e-dsi
ra — 5 : “. =
2a 5 as as ee a =
$ F ae ne a a 4 F og =a e. role ah} ca
‘ | \ r
tse do® dsi the he no® tho® 08, Tsi wi" e-dsi tse do® dsi the
#4 Sera 6
F al = = a —
=— —— ts o o. 6 -e
rel ay al res ail ~ e ¢
eee oe | a ee
he no® tho® ho®, Dsithe he no® tho® o®, Da-ko® ge ge do®

OSS oe.
| eat ate A ee iE! ( rae oe 6.
if r
dsi the he no® tho® 02, Da-ko® ge ge do® dsi the he no®.

Tsi wi" e-dsi tse do® dsi the he no® tho® 02,
Tsi-wi® e-dsi tse do® dsi the he no® tho” 0%,
Tsi wi" e-dsi tse do" dsi the he no® tho® ho?,
Dsi the he no® tho? 0°,

Da-ko" ge ge do” dsi the he no® tho” 0°,
Da-ko® ge ge do” dsi the he no®.

The first four lines are repeated at the beginning of all the stanzas.
Therefore one translation will suffice for the entire song,
2786—21 19

290

A

THE OSAGE TRIBE [BTH, ANN. 36

FREE TRANSLATION
1

To the house that stands yonder I am going,
To the house that stands yonder I am going,
To the house that stands yonder I am going,
To that house I am going,

Where there is a light I am going,

Where there is a light I am going.

2

Where lie the moccasins I am going,
Where lie the moccasins I am going.

3

Where lies a plume I am going,
Where lies a plume I am going.

4

Where lie the property (the moccasins) I am going,
Where lie the property I am going.

5

Where lies a feather I am going,
Where lies a feather I am going.

t the close of the song all the No*’-ho®-zhi"-ga enter the house,

the gentes belonging to the Ho®’-ga Division taking their places at the
south side of the room and those of the Tsi/-zhu Division at the north
side. Then the Xo’-ka, his candidate, and the A’-ki-ho® Xo/-ka
enter, pause within, and close to the door, while the Xo’ka recites

the

following wi’-gi-e, which relates to the defending of the tribe

against its enemies by organized force.

a> oe W LO

MOCCASIN WI’-GI-E

. Upon what shall they slip off their moccasin as they travel the

path of life? they said, it has been said, in this house.

. Toward the setting of the sun

. There dwells a man who is honored for his valorous deeds.

. It is upon that man they shall slip off their moccasin.

. When they slip off their moccasin upon this man,

. It shall always be easy for them to slip off their moccasin as they

travel the path of life.**
Upon what shall they slip off their moccasin as they travel the
path of life? they said, it has been said, in this house.
Toward the setting of the sun

31 Here the Xo’-ka slips off the left foot of his ceremonial moccasins and puts on one of a pair that had

been placed at the door for him.

LA FLESCHE] NI'-KI WI'-GI-ES 291

9. There dwells a woman who has given birth to her first child.
10. It is upon that woman they shall slip off their moccasin.
11. When they slip off their moccasin upon this woman,
12. Itshall always be easy for them to slip off their moccasins as they
travel the path of life.”

This act of changing the symbolic moccasins and the feather marks
the beginning of the second stage of the sun’s westward course, which
the Xo’-ka is personating and dramatically enacting. The first
movement of the change of moccasins represents the rising sun, the
second indicates the sun’s onward and westward course over the earth.

When the Xo-ka has put on the new moccasins and feather he

sings the following song:
Transcribed by Alice C. Fletcher

M.M. g= 144

|
SS
ance (ae ot

Time beats[ | 1 lie | | | l
Wa-ko™da ha tsia-dsi thi bthe do™ he no®, Wa-ko" da ha tsia -

E wi = ental % = Si]

aS ee ee et See = 4
ya La een G al cctuaee eal ould: eatuitee
dsi thi bthedo" he no® tho" o0®, Xi-thado%e tho wia-thit he no®

SS Sel

— r

03, Wa-ko®-da ha tsi a dsi thi bthe do" he no®,

Wa-ko"-da ha tsi a-dsi bthe do” he no?®,
Wa-ko*-da ha tsi a-dsi bthe do” he no® tho? 02,
Xi-tha do® e tho wi a-thi® he no” 0,
Wa-ko®-da ha tsi a-dsi bthe do® he no®,

The words of lines 1, 2, and 4 are alike in all the stanzas. The
translation given for the first stanza will suffice for all the others.

FREE TRANSLATION

1
The House of Mystery I now enter,
The House of Mystery I now enter,
It is I, Good-eagle, who now enters,
The House of Mystery, I now enter.

9

It is I, Red-eagle, who now enters.
3

It is I, Good-eagle-woman, who now enters.
4

It is I, Mid-earth, who now enters.

32 The Xo’-ka slips off his right foot its moccasin and puts on the other one of the pair placed for him
at the door. He also removes the feather from the crown of his head and puts on a new one in its place.

292 THE OSAGE TRIBE [BTH. ANN. 36

In this part of the ceremony the Xo’-ka represents the candidate,
so it is he who now enters the House of Mystery in the name of
Good-eagle, Red-eagle, Good-eagle-woman and Mid-earth. At the
close of the song the three men take their places at the middle of
the eastern end of the room, where they sit facing the west.

Here the Wa-the’-the ceremony is performed, but Wa’-thu-xa-ge
was in so much physical suffering that he was not in a condition to
remember the details of this elaborate ceremony. A description of
it has, however, been given in the Ni’-ki degree described by Wa-
xthi’-zhi on page 155; also in that given by Xu-tha’-wa-to"-i" on
page 253. At the conclusion of the Wa-the’-the ceremony the No"’-
ho®-zhi"-ga of the various gentes simultaneously recite their wi’-gi-es
relating to the life symbols of their gentes, while the members belong-
ing to the Tsi’-zhu Wa-shta’-ge gens recite the wi’-gi-e relating to the
gentile names mentioned in the song of the candidate’s entering the
lodge.

When all have recited their wi/-gi-es a recess is taken, during which
the men appointed to the task busy themselves distributing among
the No®’-ho®-zhi"-ga in equal portions the provisions supplied by the
randidate for the entertainment of all who had taken part in the
ceremony. When the women have entered and carried away the
provisions, a No®’-ho"-zhi"-ga speaks, saying: ‘‘O, Tsi’-zhu (addressing
the initiating gens by name), we have performed the parts you have
required of us and now we will rise, leaving you to perform that part
of the ceremony that belongs individually to you.’”’ Thereupon the
members of the Wa-zha’-zhe Wa-no" gens rise and in single file
march out of ‘the door at the north side while those of the Tsi’-zhu
Wa-no® rise soon after and go out of the door at the south side.

When the No"’-ho™-zhi"-ga have left the Xo’-ka sings the Buffalo
Songs. These songs are supplicatory and express a craving for the
continuous coming of the buffalo into bodily existence, for upon that
animal the Osage man depends for the prolongation of his own
bodily existence. In the first of these songs the buffalo is personified
and made to say that they are about to come from the unseen world
to the earth where all life takes on bodily form. The female buffalo
is first to speak, the male follows, then is heard the little ones, and,
lastly, the aged male who has reached that stage of life when he can
no longer perform the functions of life. The fifth stanza refers to
the light of day into which all life ultimately comes that it may fulfill
its existence.

LA FLESCHB]

NI’-KI WI’-GI-ES

THE BUFFALO SONGS

293

Sone 1
Transcribed by Alice C. Fletcher
M.M. ¢=126
ee —=—— = =
Time beats f f r mene ,
Mi - ga do® ho® mo® ho® bthi da he,
SE a =—— =
ra 3 ss 4 FS
e es i e Ly a pile se | ce |
scale en, 7
E he mo® ho® bthi® da he the he -tho® - ne the,
———{———— SS Bl
(ear ne 51-65 -6: <0: 6106) 0: © 6: 6-6 es:
r r p -* f ewe r hepa aaa ? P

Mo®ho" bthi"da he he-thombe the, Mo" ho" bthi"da a he the he

Mi-ga do ho® mo® ho” bthi” da he,

E he mo® ho® bthi® da he the he-tho®-be the,
Mo® ho® bthi® da he he-tho®-be the,

Mo” ho” bthi® da a he the he the.

FREE TRANSLATION

1

I, the female, go forth,
Go forth from the unseen to the visible,
I go forth from the unseen to the visible,
I go forth.

9

I, the male, go forth, etc.
3

I, the little one, go forth, etc,
4

I, the aged one, go forth, etc.
5

Into the light of the day, I go forth, etc.

the.

294 THE OSAGE TRIBE [WrH. ANN. 36

Sone 2
Transcribed by Ailce C, Fletcher
= 112

Gap SSS SSS
r a cameo ore ees

Time beats

- ga ha mo® - thia a E he thethe he the, Mi-ga tha

at PR GMS FG ie

7 mo® hon thin bet Mi- ga ies ha mo? ho thin be, E_ he the the

? SS aaa aa

he a Mi- -ga tha F mo® hot thie ee A é the the the ie the fe:

Mi-ga ha mo® ho? jhi? be,

E he the the he the,

Mi-ga tha ha mo” ho" thi® be,
Mi-ga tha ha mo® ho” thi® be,
E he the the he the,

Mi-ga tha ha mo® ho? thi? be
A he the the the the the he.

FREE TRANSLATION

The females ti go forth, etc.

The males now = forth, etc.

The little ones so go forth, ete.

The aged ones — go forth, ete.

They go forth a the light of day, etc.

The second song speaks objectively of the food-giving buffalo as
going forth upon their life journey, having come from the unseen
into the visible world. The translation of the first line of each
stanza is sufficient, as the other lines are composed of repetitions
of the first and of vocables.

The song next in order is the U’-zhi Wa-tho®, Planting Song.
Before the A’-ki-ho® Xo’-ka sings this song the Sho’-ka conducts the
wife of the candidate, together with her women companions, most
of whom are her relatives, into the lodge and gives them a place in
front of the Xo’-ka. The Sho’-ka puts into the hands of each of the
women a woven bag and a planting pole. Each woman throws upon

LA FLESCHE] NI’-KI WI’-GI-ES 295

her back the bag, drawing the carrying strap around her shoulders,
and stands with the pole in her right hand. The woman is the
planter, the cultivator, the harvester of the corn, and this little scene
is meant to portray the important part she plays in the drama of life.
In the song she is made to speak of her own actions as she plants the
grains that are to spring into life and bear the fruit that will feed
her people. As the season for planting draws near she clears the field
of dead stalks and weeds, mellows the earth with her crude hoe, and
then builds the little hills that stand with their faces looking upward
to the sun to receive its animating rays. When all the little hills
have been made, she begins her planting by thrusting a sharpened
pole into the center of the sunny side of a hill, and into the hole thus
made she drops five, six, or seven grains of corn. Then she performs
the last act, which is regarded as the most significant and sacred; she
places upon the mound, over the hole, the imprint of her foot. It
must be her right or her left foot, according to the tribal division to
which she belongs. It is this particular act to which each of the
11 stanzas of the song refers. As the A’-ki-ho® Xo’-ka sings the
women stand beating time upon the ground with the lower ends of
their planting poles.

THE PLANTING SONG
Transcribed by Alice C. Fletcher

M.M. g=112

* =: = = z

a —— iz — Eig 3 =
f o

Time beats fi c f

| i
- gi- gthe no® do®-ho® no®, A - gi-gtho no® do® - ho® no®,

A

Dp z E — = Ts = = =

———

SS : geet a
| | |

fr |

| | | if |
A -gi-gthe no® do®-ho®, A - ci-gthe no® do®- ho® no®. A - ¢i-gthe no®

on Se il

do® -ho® no, A-gi- gtheno® do®-ho®no2, A he the the the he.

Only the first line of each stanza will be translated, as all the other
lines are repetitions or vocables:

A-ci-gthe no® do™-ho® no®, A-¢i-gthe no® do-ho” no2,
A-ci-gthe no® do®-ho®,

A-ci-gthe no” do®-ho® no*. A-¢i-gthe no do®-ho® no3,
A-ci-gthe no" do®-ho” no® A he the the the he.

296 THE OSAGE TRIBE [BTH. ANN. 36

FREE TRANSLATION

I have made a footprint, a st
9
I have made a footprint, impraca the blades push upward.
I have made a footprint, tatatene the blades radiate.
I have made a footprint, over it re blades float in the wind.
I have made a footprint, over it i ears lean toward one another.
I have made a footprint, over it maid the ears.
I have made a footprint, over it oe the stalk to pluck the ears.
I have made a footprint, over it Bh blossoms lie gray.
¢
I have made a footprint, smoke ates from my house.
I have made a footprint, there ae in my house.
11

I have made a footprint, I live in the light of day.

At the close of this song the women put away their bags and poles
and sit down, facing the Xo’-ka, who instructs them in the details of
certain supplicatory rites to be observed by them in dressing a sym-
bolic robe for their little ones, in planting the corn, and in gathering
the roots of the water lily (Neluwmbo lutea) to be used for food.
Wa’-thu-xa-ge made only this general statement concerning these
rites, being too ill to go into all their details. (Examples of these
instructions will be found in other initiatory rituals.) Wa-no®’-she-
zhi"-ga, who was present, made the remark that this ceremony con-
ferred upon the wife of the candidate the right to paint her face when
attending an initiation in this fashion: Two narrow parallel lines, one
red, the other blue, running across the width of the forehead; two
short narrow lines, one red, the other blue, upon each cheek running
upward. After the instructions the women go out of the lodge,
leaving in their seats the fees for the Xo’-ka.

The title of the next group of songs is Wa-tsi’-a-dsi Wa-tho®, which
may be freely interpreted as Songs of Triumph. This title and the
words of the songs are in cryptic form, and the uninitiated or even
an initiated person who gives no special attention to the meaning of
these complex rites is not able to explain their true significance.

Song 1 voices the triumph of the mitiating gens and is anticipatory
of the success to be achieved through the initiation of a new member
into the mysteries of life. The success particularly desired is an
unbroken line of descendants to be granted to the initiate.

ee

LA FLESCHE] NI/-KI WI'-GI-ES 297

SONGS OF TRIUMPH

Sone 1
Transcribed by Alice C, Fletcher

= -~o a
uN] beat :
me ats r r if

- wa-to he-wa - to he wa, A-wa-to he - wa-to he wa, A-
ein = BS = Cae aa

a PE =

+ 4 SIE =

5 7 Sire Og Si omeg tg wimg et ee.

| } ! | | 1
r
wa- to he-wa - - F he wa, A-wa-to he-wa-to a

A-wa-to he-wa-to he wa,
A-wa-to he-wa-to he wa,
A-wa-to he-wa-to he wa,
A-wa-to he-wa-to a.

The words composing the title may be analyzed thus: Wa-tsi’, a
meaningless word save to one well versed in the rites, when it becomes
wa-tse’, triumph; a-dsi, there; Wa-tho", Song. All four lines of the
song have the same words, as follows: A, I; wa-to’. In ordinary
usage the word would be wa-tse, triumph, but in the song it is veiled
under the meaningless term wa-to.

The burden of the second song is the same as that of the first and
the words may be given the same interpretation, but to it are added
words of praise of the Xo’-ka and the Sho’-ka for the parts they took
in the initiation. The first two lines of each of the two stanzas, the
rest being repetitions, may be freely translated thus:

Sone 2
‘ Transcribed by Alice C. Fletcher
M.M. g=96
lh idk AB Sa : — a Sat
E g == SS SS SS 3 if —————— |
ene nas eee aOe Bee xian Oe ma Oe Ie Oa ae
Time beats f e 4 e
He- wa- to he - wa-to tho ha Xo-ka hi-wa_ he
ty > Sh Se pa a 5 aI =| E>) 1 : == oF 4
3 SS SS SE FE Sap
2 ae 2 ~ Ciestmelime , wlelice
* | | f
the, He - wa - to he - wa-to tho ha Xo-ka hi wa - he
ee
Oa a a
Oe ae Oe 0 et Oo ws > 2 °
@ H s e 2 elie: f
the,He -,wa-to he-wa-to thoha Xo-ka he-wa he the.

He-wa-to he-wa-to tho ha Xo-ka hi-wa he the.
He-wa-to he-wa-to tho ha Xo-ka hi wa-he the,
He-wa-to he-wa-to tho ha Xo-ka he-wa he the.

298 THE OSAGE TRIBE [BTH. ANN. 36

FREE TRANSLATION
1

I have triumphed, I have triumphed,
With the aid given by the Xo/-ka, etc.

2

I have triumphed, I have triumphed,
With the aid given by the Sho’-ka, etc.

The song next in order is not as easily translated because most of
the words are purposely corrupted in order to hide their meaning
from the uninitiated. This practice of disguising the significance of
the words of a song, particularly one that is of a sacred nature, is
common not only among the Osage but also among the Omaha and
the Ponca. Two phrases of an Omaha Song of Peace will serve as

an illustration:
Transcribed by Alice C. Fletcher

ee ee rea

Ya the ho o tha Ya_ the ho o tha

The corrupted words, “Ya the ho-o tha,’”’ have absolutely no sig-
nificance to a person not familiar with the inner meaning of the rite.
But to one who knows, the undisguised words of these two phrases
are: The-thu ha-i ba, the-thu ha i ba; The-thu, here, at this house;
ha-i, coming; ba, they. The full meaning of these words and of the
song as explained by a man versed in the rites is as follows: When
the messengers of a peace-making party approach the village of the
tribe to be visited, the people hasten out of their houses and stand
watching to see whose house the strangers are approaching. The
song portrays this general scene and also that in front of the house
toward which the messengers are moving. The family give the glad
exclamation: ‘“‘They are coming here! they are coming here!” (to
our house). The exclamation signifies that the messengers will be
hospitably received and that the family feels itself honored in the
choice of their house by the messengers of peace to be the place of
ceremony. (See Twenty-seventh Annual Report, B. A. E., p. 382.)

When the following song was sung in its sequential order by
Wa/’-thu-xa-ge into the dictaphone, the opening lines of five
stanzas were unintelligible to the writer, and he asked what they
meant. With a slight frown Wa’-thu-xa-ge said: “O, they mean
nothing; they are only o/-ni-o®”’ (vocables). The writer, being
unsatisfied and knowing the native custom of hiding the true meaning
of the words of sacred songs from an uninitiated person, remarked:
“The words to me sound like A ha a-tsi" da ha the ka we.”’ There-
upon the old man, with a hearty laugh, said: ‘‘That’s just what they
are!”

“erg

LA FLESCHE] NI’-KI WI’-GI-ES 299

The cryptic words sung are “A ha wa-ci® da ha we ka we;” but
the true words as acknowledged by Wa’-thu-xa-ge are put with the
music and may be interpreted as follows: First line, A ha, an excla-
mation; a tsi" da, I have come; ha, vocable; the ka, here, in this
place; we, vocable. Second line: E the, vocables; ci, feet; ta ha, in
the direction of; we the, vocables.

Sone 3
Transcribed by Alice C. Fletcher
M.M. g—92
—— = anf = = 5 erent tl a= =I meals =
Do a = —— ee
a = o o.__4 @ o @
= o o 2 o r
Time beats { |
Ka - xe wa cit da ha we ka ‘ we,

SS

—
Co @eoee.¢e7@e. eo
e e
|
re,

* e

| i
E the gi ta ha we the, Ka-xe wa-ci® da ha we ka we

“,
a1 |
HH
‘TP |
Ppp |
et
ey {oT
*
“a
|
-76 11,

| |
E the gi ta ha we the, Ka-xa wa ci® da ha we ka we.

Ka-xe wa ¢i® da ha we ka we,
E the ¢i ta ha we the,
Ka-xe wa-ci" da ha we ka we,
E the ¢i ta ha we the,
Ka-xa wa ci" da ha we ka we.

FREE TRANSLATION
1

A ha! I have come, here to this place,
To my feet I have come!
A ha! I have come, here to this place.
To my teet I have come!
A ha! I have come, here to this place!

The first, third, and fifth lines of each stanza are the same and are
not repeated in the following translation. The second and fourth
lines of the stanzas are also alike; therefore only the second line is
given.

2
To my legs I have come.
3
To my body I have come.
4
To my arms I have come.
5
To my head I have come.
6
To my mouth I have come.

3800 THE OSAGE TRIBE [ETH, ANN. 36

This song and other songs in which are used similar words to express
the same meaning, Wa’-thu-xa-ge said, are given the title “I’/-ki
Wa-tho"”’—I, of; ki, themselves; Wa-tho", Sing; that is to say, the
members of the gens, having completed their task of the initiation
of a new member into the mysteries of life, sing of their own coming
to the earth, where they took bodily form and where their bodies
developed from infancy to maturity. First, the infant must achieve
the power of walking; second, he must learn to use his legs; third,
he must learn to care for the body; fourth, he must learn to use his
arms; fifth, then in his young manhood he must learn to use his head,
to formulate his thoughts; sixth, with his power of utterance he must
learn to express his thoughts through speech.

In the next song only one word stands out clearly, the word
“Wa-kon’-da.”’ All the rest of the words are cryptic and unin-
telligible. Even Wa’-thu-xa-ge could make no explanation concern-
ing them or as to the purport of this song, However, there is strong
probability that it refers to the future success of the candidate as a
warrior. This very song was given by Sho"/-ge-mo"-i" in a ritual
entitled “No®’-zhi"-zho® No-k’o",”’ Hearing of the Vigil. It is the
fourth in a group of songs called ‘“‘Wa-tsi’-a-dsi Wa-tho",”’ Songs of
Triumph or of Victory. The songs and the ritual to which they
belong will be published i inalater volume. The one word in the song,
“Wa- kon/-da,” probably is to direct the thoughts of the candidate to
that unseen source of all power which enables man to act his part in life.

Sone 4
Transcribed by Alice C. Fletcher
Me M. ¢=120°
a e3 ==
E Pg a
Time be ats ? FE
Eda wa - a da ta ha we ha, Tho ka we da da,

tha ho ka owe da _ da, Ha tho ka we .da da,

Ps oe - © eo @%
| | o—
|
ha tho ka we da da, E da tha wa - ko"-da ta ha _ we.

E da wa-ko®-da ta ha we ha,

Tho ka we da da ha tho ka we da da,

Ha tho ka we da da, tha ho ka we da da,
Ha tho ka we da da, ha tho ka we da da,
E da wa-ko®-da ta ha we.

LA FLESCHE] NI’-KI WI’-GI-ES 3801

The fifth song is also given by Sho®’-ge-mo®-i" in his No®’-zhi®-zho®
ritual, in the Wa-tsi’-a-dsi group. It refers to certain ceremonial acts
to be performed by the candidate should he ever be chosen as a war
leader and return triumphant from a war expedition. The meaning
of these two songs will be explained in detail in the Vigil Rituals
in another volume to be published later.

Sone 5
Transcribed by Alice C. Fletcher
M.M. ¢ —104
ee — = = = = —
[ Bi =a Sc — Z i= = e
ee ————_—— = = = - H =e
Time beats * fe fr j 2
Da the the da we the sho-the the da we ni da ho,
in a SS ee Se
E aS —— = EF ——— sg iB el :
a Se ea See er) = nt a
5 2 ° ° fi ro °
Da the the da we the sho-the the da we ni da ha,
a5 See ed ol _@ @: @ @ @
— 21) 9—
= a, a F ‘| ~~ {|
= = — = b = 4+ ==
of ce adel tad r
td
Da the the da we the sho-the the da we ni da.

Da the the da we the sho-the the da we ni da ho,
Da the the da we the sho-the the da we ni da ha,
Da the the da we the sho-the the da we ni da.

The sixth and last song in this ritual belongs to the class of songs
called I’-ki Wa-tho", the meaning of which is explained on page 300.
Only the words ‘‘My feet, legs, body, arms, head, and mouth” are
intelligible. The rest of the words composing the song are disguised,
and thus rendered unrecognizable.

This class of songs refers not only to the initiating gens in the cere-
mony and the mythic origin of all the gentes of the tribe, but they
also refer to the warriors as an organized body, which is here and
elsewhere in the tribal rites likened to a man perfect in all his physical
structure and capable of putting to effective use all his strength.

302 THE OSAGE TRIBE [ErH. ANN. 36
Sone 6
‘Transcribed by Alice C. Fletcher
M.M. g=104
ee pee SS =
cs oes eee Seed Se caer Goer Seer i = ree oes
Time beats f fi — f f a i
Ha ge ke no® ke no® ci wi -ta hi-a ka wo ho,
“ : - —
= 2 SS SSS Se SS =
‘oe ge eS =
; r r F Find Reet
Ha ge ke no” ke no® gi wi-ta hia ka _ wa,
—— 5 as at |
3-3 Jessy an | sé i fy —)
Ge Pe pes
pr ee fi fr fr
| r r I ! | i
Ci wi- tahi-a ka wo ho, Ha ge ke no® ke no® gi wi-ta.

Ha ge ke no” ke no® ¢i wi-ta hi-a ka wo ho,
Ha ge ke no” ke no® ¢i wi- ta hi-a ka wa,

Ci wi-ta hi-a ka wo ho,

Ha ge ke no® ke no® ¢i wi-ta.

What has been gathered and here presented of the Ga-hi’-ge O-k’o®
and the Ni’-ki-e rites is but a small portion of the Osage tribal rites
as a whole. Were the 21 versions of these two rites to be recorded
and presented, years of labor would be required and many volumes
filled. However, the rituals of these two rites as here recorded, both
in the Osage and the English languages, give a fair idea of what the
other versions would be like.

The ancient No®’-ho"-zhi"-ga in their years of pondering over life
attempted to embrace in their mental vision not only the visible part
of Nature, but even Wa-ko®’-da, whom no man can see, but whom
they came to conceive of as a creative Power, a power that abides in
and moves among the great cosmic bodies, as well as the various forms
of life in and upon the earth.

te pane

PART II.—OSAGE VERSION

303

KEY TO PRONUNCIATION

Oy Le Wee eee as in father.
Diaaswecct acco esses as in bad.
(Opie ee wes, ee eas 5255 as in thin, thong.
dh ce hic otto ae as in dog.
Onda. ah eae eee as in prey.
sO SESE AR enSE ater exploded e.
Poe ei cee See eee as in go.
Bid ete Segoe tet erststo as in he.
Woe he poe Sse s One Re e as in pierce.
RS Sere io ERE oe exploded i.
it ea AC Ogee amare S nasalized 1.
ea eg ae pepe Te nasalized exploded i.
he Sse hee nee See as in joy, jade.
Ks Peck ie Ses eer ere: as in kin, kind.
| Sore, ene a a medial k (between k and g).
TY eee eee ee ee as in man, mine.
INGA SOSA See aoe ee as in no, nap.
bn. as... 3S eke Be The sound of the initial letter is expelled from
the nostrils and is scarcely audible.
Ocesstae une aecieece as in note.
Ose MES «nhs aad exploded o.
OR ese eee ees nasalized o.
Diss et eres as in pipe.
|) Bees sede ewosee sac a medial p (between p and b).
De aecsioeieete tess as in road, rope.
Beene e en ee eee as in sit, sing.
Sh ce Seat eae a cee as in shun.
Godcasecieeeae oul gE as in ten.
fhe te 2 cts fe horeeye retorts ce a medial t (between 1 and d).
[teas oe 5 ne oe as in then, thou.
Die eis seteeheaoss as in rule.
UN -dacorodsanccadcomne exploded u.
Wistar setae. ciate actejsrel leone as in wet, win.
Rogue eee. tetas Bee rough German ch.
Plate ree ree sper ee as In azure,
304

—

bo

THE WI’-GI-ES OF THE GA-HI’-GE O-K’O*
THE Xo/-KA W1’-GI-E

(Free translation, p. 74; literal translation, p. 463)

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Ho*’-ga u-dse-the pe-tho*-ba ni-ka-shi-ga ba do® a’, a bi® da, tsi

ga,

. Ha! wi-co®-ga, e-ki-a bi a’, a bi® da, tsi ga,
. We’-ki-k’o" tho®-tse thi’-ge a-tha, wi-¢o"-ga, e’-ki-a bi a’, a bit

da, tsi ga,

. 1*’-gtho"-ga Do’-ga to" a’, a, bi® da, tsi ga,
. Ha! wi-co®-ga, e’-gi-a bi a’, a bi® da, tsi ga,
. We’-ki-k’o® tho"-tse thi®-ge a-tha, wi-¢o"-ga, e’-gi-a bi a’, a bi®

da, tsi ga,

. Tho’-e xtsi hi the do" a’, a bi® da, tsi ga, |

. A’-ba-do a-ga-ha dsi xtsi a’, a bi® da, tsi ga,

. Wa’-ca-be u-¢a-ka thi®-ga to™ no® a’, a bi® da, tsi ga,

. Tho’ to® hi no®-zhi® bi a’, a bi da, tsi ga,

. Ha! wi-tsi-go e’, e-gi-a bi a’, a bi" da, tsi ga,

. We’-ki-k’o® tho®-tse thi"-ge a-tha, wi-tsi-go-e’, e-gi-e a-ka’, a bi®

da, tsi ga,

. Ha! zhi®-ga, e’-tsi-the a’, a bi" da, tsi ga,

. We’-ki-k’o® tho®-tse thi®-ge’ e-she do" a’, a bi® da, tsi ga,

. We’-ki-k’o® tho®-tse a-to"-he 1" da’, a bi® da, tsi ga,

. E’-dsi zhi the thi®-ge xtsi a-ni-ka-shi-ga 1" da’, a bi® da, tsi ga,

. E/-dsi xtsi a’, a bi® da, tsi ga,

. Xa/-dse ba-tse ho®’ cka do® a’, a bi® da, tsi ga,

. Thi’-thi-shi-zhe gthi no®-the to" a’, a bi® da, tsi ga,
. Ga’ tse shki a, a bi" da, tsi ga,

. We’-ki-k’o® the mo®-thi® ta bi da’, a bi" da, tsi ga,

. Tho-e’ xtsi ¢i-thu-ce the do" a’, a bi® da, tsi ga,

. Ba’-xpe ba-tse ho" ¢ka do" a’, a bi*, tsi ga,

. Ga’ thi®-kshe shki a’, a bi" da, tsi ga,

. Thi’-thi-shi-zhe gthi no®-the to" a’, a bi® da, tsi ga,
. Ga’ thit-kshe shki a’, a bi? da, tsi ga,

. We’-ki-k’o® the mo®-thi® ta bi® da’, a bi® da, tsi ga,

. Tho-e’ xtsi ci-thu-ce the do" a’, a bi® da, tsi ga,
. Ga’-xa zhi"-ga ce’-gtha-gtha the xtsi ge dsi a’, a bi® da, tsi ga,
. Zho®’-sha-be-the hi ba-tse ho®’-cka do® a’, a bi® da, tsi ga,

2786—21 20 305

THE OSAGE TRIBE [ETH. ANN. 36

. Ga’ thi"-kshe shki a’, a bi® da, tsi ga,

. We’-ki-k’o" the mo*-thi® ta i tsi" da’, a bi® da, tsi ga,

. No®’-xthe gi the mo*-thi® ta bi" da’, a bi" da, tsi ga,

. No®’-xthe gi the mo"-thi® bi do" a’, a bi" da, tsi ga,

. U’-no" a bi i-the ki-the mo*-thi® ta bi® da’, a bi® da, tsi ga,

. Tho-e’ xtsi ¢i-thu-ce the do" a’, a bi da, tsi ga,

. Mo®’-ca ba-tse ho’ ¢ka do" a’, a bi® da, tsi ga,

. E’-dsi xtsi hi gthi® thi®-kshe a’, a bi" da, tsi ga,

. Ga’ thit-kshe shki a’, a bi" da, tsi ga,

. We’-ki-k’o" the mo*-thi" ta bi" da’, a bi® da, tsi ga,

. Tho-e’ xtsi ¢i-thu-¢e the do" a’, a bi® da, tsi ga,

. Ha’-¢i-hi ko" ba-tse ho’ ¢ka do® a’, a bi" da, tsi ga,

. Thi’-thi-shi-zhe gthi no™-the to" a’, a bi® da, tsi ga,

. Ga’ thi®-kshe shki a’, a bi" da, tsi ga,

. We’-ki-k’o" the mo®-thi® ta bi da’, a bi® da, tsi ga,

. Zhit’-ga we-ki-k’o" tha bi do a’, a bi® da, tsi ga,

. Da’-gthe i-thi-sha-wi® e’ no® bi no" a’, a bi® da, tsi ga,
. Sho’ xtsi ga-xe mo®-thi" ta i tsi" da’, a bi® da, tsi ga,

. Tho-e’ xtsi ¢i-thu-¢ge the do" a’, a bi" da, tsi ga,

. A’-ba-do a-ga-ha dsi xtsi a’, a bi" da, tsi ga,

. P?’pa-¢i ho®’ ¢ka do" a’, a bi" da, tsi ga,

. 1’ zhit-ga do-ba’, a bi® da, tsi ga,

. Cto’-the zhu gthi no™-the to® a’, a bi" da, tsi ga,

. Ga’ thit-kshe shki a’, a bi" da, tsi ga,

. We’-ki-k’o" the mo"-thi® ta i tsi" da’, a bi® da, tsi, ga,

. Zhit’-ga da-¢i-hi ki-the mo®-thi® bi do® shki a’, a bi® da, tsi ga,

. We’-ki-k’o" the mo"-thi® ta bi" da’, a bi® da, tsi ga,

. Zhi*’-ga tsi-hi u-gthe the mo”-thi" bi do" shki a’, a bi" da, tsi ga,
. Tsi’/hi-u-gthe gi-sho"-tha zhi ki-the mo®-thi tai tsi" da’, a bi® da,

tsi ga,

. Wa’-ko®-da tsi i"-da’, a bi® da, tsi ga,

. Tsi’hi-u-gthe wi-ta’, a bi" da, tsi ga,

. Wa’-ko-da tsi i? da’, a bi" da, tsi ga,

. Zhi"’-ga zho-i-ga the mo®-thi" bi do" a’, a bi da, tsi ga,

. Wa’-ko"-da tsi to" ki-the mo*-thi® ta i tsi" da’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. U’-ci-gthe wi" i-tse-the to" a’, a bi® da, tsi ga,

. U’-ci-gthe pe-tho"-ba’, a bi" da, tsi ga,

. Thi’-u-ba-he i-shdu-ge dsi a’, a bi da, tsi ga,

. U’-ci-gthe pe-tho™-ba’, a bi® da, tsi ga,

. Ga’ tse shki a’ a bi® da, tsi ga,

. Wa’-we-a-ga-cko"-the i" da’, a bi® da, tsi ga,

. O'-do® pe-tho"-ba e’ no® bi no® a’, a bi® da, tsi ga,
. Sho*’ xtsi pa-xe i” da’, a bi® da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 307

eRe
Foo mosI Oot WN eH

ee
Ww bo

. U’-gi-gthe sha-pe a’, a bi" da, tsi ga,

. Thi’-u-ba-he tha-ta dsi a’, a bi® da, tsi ga,

. U’-ci-gthe sha’-pe ha i-tse-the to a’, a bi" da, tsi ga,

. Ga’-tse shki a’, a bi® da, tsi ga,

. Wa’-we-a-ga-cko"-the 1" da’, a bi" da, tsi ga,

. O’-do® sha-pe e’ no" bi no® a’, a bi® da, tsi ga,

. I’-tha-ga-cko*-the i" da’, e to" a, a bi® da, tsi ga,

. He’-dsi xtsi a, a bi® da, tsi ga,

. Zhi®’-ga zho-i-ga tha bi ga’ no®-zhi® da’, a bi® da, tsi ga.

. Mi’-xa-cka to®-ga thit-kshe no" a’, a bi" da, tsi ga,
. Zhi"’-ga zho-i-ga the ta bi a’, wi-¢o"-ga, e’-ki-a bi a’, a bi" da,

tsi ga,

. Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi? da, tsi ga,

. Wa’-dsu-ta sho®-e-go® xtsi a’, a bi® da, tsi ga,

. Wi’-no® a-hiu ¢a-gi bthi® da, e’ to" a’, a bi® da, tsi ga,

. Ho®’-ba he-be a’, a bi® da’, tsi ga,

. Tse’-do® go-da-ha xtsi a’, a bi® da, tsi ga,

. Ga-ha’-ha a-hi-gthi" a-thi"-he no” i® da, e to® a’, a bi® da, tsi’ga,
. Zhit’-ga zho-i-ga o*-tha bi do®-a’, a bi® da, tsi ga,

. A’-hiu-ha ¢a-gi a bi i-the ki-the mo*-thi® ta 1 tsi® da’, a bi" da,

tsi ga,

. Ho®’-ba u-¢a-ki-ba do-ba’, a bi® da, tsi ga,

. U’-hi ki-the mo*-thi® ta bi" da’, a bi® da, tsi ga,

. U’-no® a bi shki i-the ki-the mo™-thi® ta bi? da’, a bi® da, tsi ga,
. Zhi®’-ga u-no® o®-gi-the mo®-thi® bi do® a’, a bi® da, tsi ga,

. U’-no® a bii-the ki-the mo*-thi® ta bi" da’, a bi® da, tsi ga,

Ki’-no® W1'-G1-5

(Free translation, p. 77; literal translation, p. 466)

. He’-dsi xtsi a’, a bi" da, tsi ga,
. Wa’-ca-be u-ca-ka thi®-ge kshe a’, a bi" da, tsi ga,

Ta’ ki-thi-xa bi u-zhi"-ga xtsi thi"-kshe dsi a’, a bi® da, tsi ga,

. Ni’-dse ki i-no®-the ta do® a’, a bi® da, tsi ga,

U’-k’o" wa-no"-tha zhi xtsi thi® a’, a bi" da, tsi ga,

. Ta’-dse e-no® ha’, a bi® da, tsi ga,

. Ha’-shki-pa a-gthi no*-zhi*-zhi® the a’, a bi” da, tsi ga,
. Sho” to® i? da’, a bi? da, tsi ga,

. Thu-e’ xtsi ¢i-thu-ce the do" a’, a bi" da, tsi ga,

. Xa’-dse ba-tse ho®’-cka do® a’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Thi’-thi-¢ki gthi no®-the thit-kshe a’, a bi da, tsi ga,

. Ni’-dse ki i-no®-tha zhi the a’, a bi" da, tsi ga,

308 THE OSAGE TRIBE (ETH. ANN. 36

14. Thu-e’ xtsi ¢i-thu-ce the do" a’, a bi® da, tsi ga,

15. Ba’-xpe zhi®-ga ho®’/-cka do" a’, a bi® da, tsi ga,

16. Thi’-thi-cki gthi no®-the thi®-kshe a’, a bi® da, tsi ga,
17. Ni’-dse ki i-no®-tha zhi the a’, a bi® da, tsi ga,

18. Thu-e’ xtsi ci-thu-ce the do" a’, a bi da, tsi ga,

19. Ga’-xa zhi®-ga ¢e gtha-gtha xtsi ge dsi a’, a bi® da, tsi ga,

. Zho®’-sha-be the hiu ba-tse ho®’-cka do" a’, a bi® da, tsi ga,
. Thi’-thi-¢ki gthi i-no®-the thi®-kshe a’, a bi® da, tsi ga,

. Ni’-dse ki i-no"-tha zhi the a’, a bi" da, tsi ga,

NS bo bo
NF Oo

bo

. Thu-e’ xtsi ¢i-thu-ce the do® a’, a bi" da, tsi ga,

. Ga’-xa zhi®-ga ¢e’ gtha-gtha xtsi ge dsi a’, a bi® da, tsiffga,
5. Ha/-ci hi ko" thi®-kshe no" a’, a bi" da, tsi ga,

. Thi’-thi-¢ki gthi i-no®-the thi"-kshe a’, a bi® da, tsi ga,

. Ni’-dse ki i-no®-tha zhi the a’, a bi" da, tsi ga,

He OO

bw Ww bw bo
“Im C1

bo

. Thu-e’ xtsi ci-thu-ce tha do" a’, a bi® da, tsi ga,
. Mo®’-ha pa-ci ho®’-cka do® a’, a bi" da, tsi ga,

. 71?’ zhi®-ga do-ba’, a bi® da, tsi ga,

. Thi’-ta-the gthi i-no™-the to" a’, a bi? da, tsi ga,
32. Ni’-dse ki i-no®-tha zhi the a’, a bi" da, tsi ga,

Ww & bo
r= (ec) G0

33. He/-dsi xtsi a’, a bi® da, tsi ga,

34. Thu-e’ xtsi ¢i-thu-ce the do® a’, a bi" da, tsi ga,

35. ’I®’ pa-ci a-ga-ha dsi xtsi a’, a bi da, tsi ga,

36. ’I®’ zhi®-ga do-ba’, a bi® da, tsi ga,

37. Thi’-¢o"-tha gthi i-tse-the to" a’, a bi® da, tsi ga,

38. ’I®’ ta-xpi a-gtho" xtsi hi gthi" thit-kshe a’, a bi® da, tsi ga,
39. Ni’-dse ki i-no"-the thi®-kshe a’, a bi® da, tsi ga,

40. He’-dsi xtsi a’, a bi® da, tsi ga,

41. Mi’ pe-tho"-ba’, a bi" da, tsi ga,

42. He/-dsi xtsi hi gthit thi"-kshe a’, a bi® da, tsi ga,

43. He’-dsi xtsi a’, a bi" da, tsi ga,

44. Ho®’-ba u-ca-ki-ba wi® u-pshi sho" e’-ki-the thi"-kshe a’, a bi" da,
tsi ga, :

45. Wa’-zhi"-ga ho-wa-gi ki-he sho" e’-go" xtsi a’, a bi" da, tsi ga,

46. Ho’-to® wa-no"-k’o" thit-kshe a’, a bi" da, tsi ga,

47. Ho®’-ba u-¢a-ki-ba wi" u-pshi sho" e’-ki-the thi"-kshe a’, a bi® da,
tsi ga,

48. Wa/-gthu-shka zhi®-ga’, a bi" da, tsi ga,

49. Kia’-hi-hi the xtsi wa-do"-be thi®-kshe a’, a bi" da, tsi ga,

50. Ho®’-ba u-¢a-ki-ba wi up-shi sho" e’-ki-the thi"-kshe a’, a bi® da,
tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 809

51.
52.
53.
54.

or or or Oo
mara ao on

ou
Ks)

He’-dsi xtsi a’, a bi? da, tsi ga,

Wa’-ko"-da u-pshi sho® e’-ki-the thi"-kshe a’, a bi da, tsi ga,

Zhi®’-ga-zhi®-ga’, a bi" da, tsi ga,

Ho*’-ba u-ca-ki-ba u-ni-ka-shi-ga ta bi e’-ki-the thit-kshe a’, a
bit da, tsi ga,

. Zhi"’-ga-zhi®-ga gthu-¢e do" a’, a bi" da, tsi ga,

. Wa’-ko®-da tse-ga xtsi e-tho®-be hi no® bi a’, a bit da, tsi ga,

. Ba’-ha tsi no®-zhi® to® a’, a bi® da, tsi ga,

. Zhit’-ga ni-ka-shi-ga bi a’, wi-tsi-go e’, e to" a’, a bi" da, tsi ga,

. Zhi®’-ga u-no" i-the ki-the mo®-thi® ta bi a’, wi-tsi-go e’, e to®

a’, a bi® da, tsi ga.

Ki’/-no® W1’-Gi-E

(Free translation, p. 79; literal trdnslation, p. 468)

. He’-dsi xtsi a’, a bi" da, tsi ga,
. Zhit’-ga ki-no" gi-tha bi thi®-ge a-tha, wi-tsi-go e’, e to" a, a bi®

da, tsi ga,

. Zhit’-ga ki-no" gi-tha bi do" a’, a bi" da, tsi ga,
. Wa’-ko"-da tse-ga xtsi e-tho®-be hi no" bi a’, a bi" da, tsi ga,
. Wa’-ko®-da u-ga-zhu-dse hi no® no® a’, a bi® da, tsi ga,

Ga’ ki-no® gi-the mo"-thi® ta bi" da, a bi® da, tsi ga,

. Ki/-no" gi-the mo*-thi® bi do" a’, a bi" da, tsi ga,
. U/-no® a bi i-the ki-the mo®-thi® ta bit da’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Wa’-ca-be u-ca-ka thit-ge kshe no® a’, a bit da, tsi ga,

. E’/-shki do® a’, a bi® da, tsi ga,

. Wa’-ko®-da u-to"-ba bi ki-the mo?-thit ta bi" da’, a bi" da, tsi ga,
. Zhu’-i-ga ¢a-be ga ge a’, a bi® da, tsi ga,

. No®’-xthe a-gi-the a-thi" he i* da’, a bi® da, tsi ga,

. No®’-xthe gi-the mo®-thi® bi do" a’, a bi" da, tsi ga,

. Wa’-ko®-da u-to"-be bi ki-the mo®-thi® ta bi" da’, a bi® da, tsi ga,

. The’-shka ¢ka ga thit-kshe shki a’, a bi" da, tsi ga,

. Wa’-ko®-da ho®-ba do® thit-kshe a’, a bi® da, tsi ga,

. I’-bi-¢o"-dse o"-kshi-the ta i tse a-tha’, a bi® da, tsi ga,

. I’-bi-co®-dse o®-kshi-tha bi do® a’, a bi® da, tsi ga,

. U’-no® a bi i-the ki-the mo™-thi® ta bit da, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,
23.
. Ha! wi-tsi-go e’ e-gi-a-bi a’, a bi® da, tsi ga,

. Zhi®’-ga zho-i-ga tha bi thi"-ge a-tha, wi-tsi-go e’, e-gi-a bi a’,

Mi’-xa cka to"-ga thi?-kshe no® a’, a bi" da, tsi ga,
g g

a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Zhit’-ga zho-i-ga tha bi thi"-ge’ e-she do® a’, a bi® da, tsi ga,

TOO rf WN Re

© OO

THE OSAGE TRIBE (ETH. ANN. 36

. Zhi*’-ga zho-i-ga o*-tha ba tho" tse mi-kshe i" da’, a bi" da, tsi ga,
. Zhi®’-ga zho-i-ga o®-tha bi do® a’, a bi® da, tsi ga,

. U’-no® a bii-the ki-the mo*-thi® ta i tsi® da’, a bi® da, tsi ga,

. (i’-ha u-sha-be ga thi"-kshe shki a’, a bi® da, tsi ga,

. No®’-xthe a-gi-the a-thi® he i" da’, a bi" da, tsi ga,

. Zhi®’-ga zho-i-ga o"-tha bi do" a’, a bi" da, tsi ga,

. No®’-xthe gi-the mo®-thi® bi do" a’, a bi® da, tsi ga,

. Wa’-ko"-da u-to™-ba bi ki-the mo®-thi" tai tsi® da’, a bi" da, tsi ga,
. Pa’-zhu-zhe i-ta-xe sha-be ga thi®-kshe a’, a bi" da, tsi ga,

. No®’-xthe a-gi-the a-thit he i" da’, a bi da, tsi ga,

. Zhi®’-ga no®-xthe gi-the mo®-thi® bi do® shki a’, a bi® da, tsi ga,
. Wa’-ko"-da u-to"-ba bi ki-the mo*-thi® ta i tsi" da’, a bi" da,

tsi ga,

. A’-hiu ga thit-kshe shki a’, a bi" da, tsi ga,

. Wa’-gthe gi-the mo*-thi® ta i tsi® da’, a bi® da, tsi ga,

. Wa’-gthe gi-the mo®-thi® bi do" shki a’, a bi® da, tsi ga,

. Ho®’-ba wa-cu ga to" a’, a bi da, tsi ga,

. I’-tha-thu-ce o®-ga-xe o®-mo"-thi® ta i tsi" da’, a bi® da, tsi ga,
. Ho®’-ba u-¢a-ki-ba do-ba’, a bi® da, tsi ga,

. U’-hi ki-the mo*-thi® ta bi a’, zhi®-ga’, a bi® da, tsi ga,

I. Mo*-rar’’-THE-DO*-Ts’A-GE

(Free translation, p. 84; literal translation, p. 470)

. He’-dsi xtsi a’, a bi" da, tsi ga,

Wa’-zha-zhe U-dse-the pe-tho"-ba ba do" a’, a bi da, tsi ga,

. Wa/-zha-zhe wi” a, a bi" da, tsi ga,

. Wa’-ki-gthi-gtho® tsi-the thi"-kshe a’, a bi" da, tsi ga

. Tsi’-xi"-dse xtsi ge dsi a’, a bi® da, tsi ga,

. Ba’-mo*-xe hi-the kshe a’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Ho®’-ga wa-ga-xa bi a’, a bi" da, tsi ga,

. [*’-dse-ha ga-xe to" a’, a bi® da, tsi ga,

. Ho®’-ba i-ta-xe tho dsi a’, a bi" da, tsi ga,

. Xa/-ge tha-shto® a-zhi thi® a’, a bi® da, tsi ga,

2. Thu-e’ xtsi ci-thu-ce the do® a’, a bi® da, tsi ga,

. Tsi-u’-ho®-ge xtsi ge dsi a’, a bi® da, tsi ga,

. Wa’-ko®-da tho-to® a-thi® hi thit-kshe a’, a bi" da, tsi ga,
. U’-pa-ce tho® dsi a’, a bi" da, tsi ga,

. Tse’-xe xtsi ge dsi a’, a bi" da, tsi ga,

. I’-sdo-ge pa-gthe xtsi a’, a bi? da, tsi ga,

. Ba’-mo?-xe hi-the kshe a’, a bi® da, tsi ga,

. Wa’-ko®-da i®-shta a-ga-¢ta ga-xe kshe a’, a bi" da, tsi ga,
. Sho®’-thi-kshe i" da’, a bi® da, tsi ga,

. Wa’-ko"-da ho"-ba do® thi®-kshe a’, a bi® da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE Set:

22. Ho®’-ga wa-ga-xa bi a’, a bi? da, tsi ga,

23. I®’-dse-ha ga-xe do" a’, a bi® da, tsi ga,

24. Ho®’-ba i-ta-xe tho" dsi a’, a bi" da, tsi ga,

5. Xa’-ge wa-tha-shto" a-zhi thi® a’, a bi® da, tsi ga,

26. Sho®’-to® i* da’, a bi? da, tsi ga,

27. Wa’-ko®-da tho-to® a-thi® hi thi? a’, a bi® da, tsi ga,

28. U’-pa-ce tho" dsi a’, a bi® da, tsi ga,

29. Xa’-ge wa-tha-shto" a-zhi thi" a’, a bi" da, tsi ga,

30. Tse’-xe xtsi ge dsi a’, a bi" da, tsi ga,

31. The’ shki Wa-ko"-da e-dsi a-ba tho®-ta sho" e’-the thi"-kshe a’, a
bit da, tsi ga,

32. I’-sdo-ge pa-gthe xtsi a’, a bi” da, tsi ga,

33. Ba’-mo*-xe hi-the kshe a’, a bi® da, tsi ga,

34. Wa’-ko-da 1°-shta a-ga-¢ta ga-xe kshe a’, a bi® da, tsi ga,

35. He’-dsi xtsi a’, a bi® da, tsi ga,

36. Wa/-ko"-da o®-thi-do® hi-the mi-kshe sho® e’-ki-the kshe a’, a bi®
da, tsi ga,

37. Ho®’-ga wa-ga-xa bi a’, a bi" da, tsi ga,

38. [*’-dse-ha ga-xe do a’, a bi® da, tsi ga,

39. Ho*’-ba i-ta-xe tho" dsi a’, a bi® da, tsi ga,

40. Xa’-ge wa-tha-shto® a-zhi thi® a’, a bi" da, tsi ga,

41. Thu-e’ xtsi ci-thu-ce the do" a’, a bi® da, tsi ga,

42. Wa’-ko™-da tho-to" a-thi® hi thit-kshe a’, a bi® da, tsi ga,

43. U’-pa-ce tho" dsi a’, a bi® da, tsi ga,

44. Xa’-ge wa-tha-shto" a-zhi thi® a’, a bi® da, tsi ga,

45. Tse’-xe xtsi ge dsi a’, a bi" da, tsi ga,

46. The’ shki wa-ko"’-da e-dsi a-ba tho" ta sho" e’-the thi"-kshe a’,
a bi® da, tsi ga,

47. I’-sdo-ge pa-gthe xtsi a’, a bi da, tsi ga,

48. Ba’-mo"-xe hi-the kshe a’, a bi® da, tsi ga,

49. Wa’-ko"-da i"-shta a-ga-cta ga-xe kshe a’, a bi® da, tsi ga,

50. Sho’ thit-kshe i" da’, a bi" da, tsi ga,

51. Wa’-ko®-da o*-thi-do® hi-the mi-kshe sho® e’-ki-the thi"-kshe a’,
a bi? da, tsi ga,

52. Pa’ thi-ho" tsi-the do" a’, a bi da, tsi ga,

53. Ho®’-ga wa-ga-xa bi a’, a bi® da, tsi ga,

54. [»’-dse-ha ga-xe do? a’, a bi" da, tsi ga,

55. Ho®’-ba i-ta-xe tho" dsi a’, a bi® da, tsi ga,

56. Xa’-ge wa-tha-shto® a-zhi thi a’, a bi® da, tsi ga,

57. Sho’ thit-kshe i da’, a bi da, tsi ga,

58. Wa’-ko"-da tho-to® a-thi® hi thit-kshe a’, a bi® da, tsi ga,

59. U’-pa-ce tho" dsi a’, a bi® da, tsi ga,

60. Tse’-xe xtsi ge dsi a’, a bi® da, tsi ga,

61. The’ shki do” a, a bi® da, tsi ga,

312 THE OSAGE TRIBE [BTH. ANN. 386

62. Wa’-ko"-da e-dsi a-ba tho" ta sho" e’-the thi"-kshe a’, a bi da,
tsi ga,

63. He’-dsi xtsi a’, a bi® da, tsi ga,
64. I’-sdo-ge pa-gthe xtsi a’, a bi" da, tsi ga,
65. Ba’-mo-xe hi the kshe a’, a bi® da, tsi ga,
66. Wa’-ko"-da i"-shta a-ga-cta ga-xe kshe a’, a bi" da, tsi ga,
67. He’-dsi xtsi a’, a bi" da, tsi ga,
68. Ho®’-ga wa-ga-xa bi a’, a bi" da, tsi ga,
69. I"’-dse-ha ga-xe do® a’, a bi" da, tsi ga,
0. Ho®’-ba i-ta-xe tho" dsi a’, a bi" da, tsi ga,

1. Xa’-ge wa-tha-shto® a-zhi thi" a’, a bi" da, tsi ga,
. He’-dsi xtsi a’, a bi® da, tsi ga,

73. Sho®’ the i da’, a bi® da, tsi ga,

74. Wa’-ko"-da tho-to® a-thi" hi thi"-kshe a’, a bi® da, tsi ga,

75. U’-zho" we-sha-pe kshe a’, a bi® da, tsi ga,

76. Ni’u-ho®-ge wi" e-dsi do" a’, a bi® da, tsi ga,

77. He’-dsi xtsi hi no"-zhi® to® a’, a bi® da, tsi ga,

78. The’ shki wa-ko"-da e-dsi a-ba tho" ta sho" e’-the thi"-kshe a’,

a bi da, tsi ga,

79. The’ ga xtsi a-zho" tse e’-the thi"-kshe a’, a bi" da, tsi ga,

80. He’-dsi xtsi a’, a bi" da, tsi ga,

81. Wa’-ko"-da 1"-shta a-ga-cta ga-xe kshe a’, a bi" da, tsi ga,

82. Wa’-ko®-da o®-thi-do" hi-the mi-kshe sho" e’-ki-the kshe a’, a bi

da, tsi ga

83. He’-dsi xtsi a’, a bi" da, tsi ga,

84. Pa’ thi-ho® tsi-the do® a’, a bi® da, tsi ga,

85. Ho®’-ga wa-ga-xa bi a’, a bi" da, tsi ga,

86. I®/-dse-ha ga-xe do® a’, a bi® da, tsi ga,

87. Ho®’-ba i-ta-xe tho® dsi a’, a bi" da, tsi ga,

88. Xa’-ge wa-tha-shto" a-zhi thi" a’, a bi" da, tsi ga,

89. Ni’u-ho"-ge wi? e-dsi do" a’, a bi® da, tsi ga,

90. He’-dsi xtsi hi no®-zhi® to® a’, a bi® da, tsi ga,

91. He’-dsi xtsi a’, a bi? da, tsi ga,

92. Mo®’-thi"-the-do®-ts’a-ge do" a’, a bi" da, tsi ga,

93. He’-dsi xtsi hi no®-zhi® to® a’, a bi® da, tsi ga,

94. Ha’! wi-tsi-go e’, e-tsi-the a’, a bi” da, tsi ga,

95. Zhit’-ga zho-i-ga-tha bi thi™-ge a-tha, wi-tsi-go e’, e-gi-e to" a’,

a bi" da, tsi ga,

96. Ha’! zhi®-ga e’ tsi-the a’, a bi® da, tsi ga,

97. Zhi?’-ga zho-i-ga-tha bi thit-ge’ e-she do" a’, a bi" da, tsi ga,
98. Zhit’-ga zho-i-ga o"-tha ba tho" ta mi-kshe i" da’, a bi" da, tsi ga,
99. Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi" da, tsi ga,
100. U’-no" a bi i-the ki-the mo"-thi® ta bi" da’, a bi" da, tsi ga,
101. (i’-pa-ha ga thi"-kshe shki a’, a bi" da, tsi ga,

102. U’-no" a-gi-the a-to™ he i da’, a bi" da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 313

103.
104.
105.
106.
107.
108.
109.
110.
nb hi le

112.
Wales.
114.
aly.
116.
laly
118.
119.
120.
PALS
122.
123°
124.
125.
126.
ie
128.
129.
130.

liye
132.
BB}.
134.
1S5e
136.
Sie
138.

139.
140.
141.

U’-no® a bi i-the ki-the mo*-thi” ta bi" da’, a bi" da, tsi ga,

Hi’-zhu-ga-wa ga thi"-kshe shki a’, a bi da, tsi ga,

U/-no® a-gi-the a-to® he i® da’, a bi” da, tsi ga,

Zhi®’-ga u-no" gi the mo®-thi® bi do® ski a’, a bi" da, tsi ga,

U’-no® a bii-the ki-the mo®-thi® ta bi® da’, a bi" da, tsi ga,

Tse’-wa-tse-u-ga-wa ga thi®-kshe shki a’, a bi® da, tsi ga,

U’-no® a-gi-the a-to™ he i" da’, a bi" da, tsi ga,

Zhi®’-ga u-no® gi-the mo®-thi® bi do® a’, a bi® da, tsi ga,

Tse’-wa-tse-u-ga-wa a bi i-the ki-the mo*-thi® ta bi® da’, a’ bi®
da, tsi ga,

Mo*’-ge thi-cto-the ga thit-kshe shki a’, a bi" da, tsi ga,

U’-no® a-gi-the a-to™ he i" da’, a bi® da, tsi ga,

Zhi®’-ga u-no® gi-the mo®-thi" bi do® a’, a bi da, tsi ga,

U’-no® a bi i-the ki-the mo®-thi® ta bit da’, a bi® da, tsi ga,

A’-zhu-ga-wa ga thi"-kshe shki a’, a bi® da, tsi ga,

U’-no® a-gi-the a-to" he i® da’, a bi" da, tsi ga,

Zhi®’-ga u-no® tha bi do® shki a’, a bi" da, tsi ga,

A’-zhu-ga-wa a bii-the ki-the mo®-thi* ta bi" da’, a bi" da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

A’-hiu ga tse a’, a bi® da, tsi ga,

E’shki do® a’, a bi® da, tsi ga,

Wa’-thi®-e-cka zhi i da’, a bi® da, tsi ga,

Wa/’-hiu-k’a a-gi-the a-to™ he i* da’, a bi" da, tsi ga,

Zhi®’-ga wa-hiu-k’a gi-the mo®-thi® bi do" a’, a bi" da, tsi ga,

Wa’-hiu-k’a gi-pa-hi ki-the mo*-thi” ta bit da’, a bi" da, tsi ga,

Wa’-hiu-k’a gi-the mo®-thi® bi do® shki a’, a bi® da, tsi ga,

U’-no® a bii-the ki-the mo*-thi* ta bi a’, zhi"-ga’, a bi® da, tsi ga,

Zhi®’-ga wa-no"-xe i-thi-shto" kshe shki do" a’, a bi" da, tsi ga,

I’/-ki-pa-no®-xe-cka mo*-thi® ta bi a’, zhi®-ga, e-to™ a’, a bi" da,
tsi ga,

A’-ba-t’o-xa ga thi"-kshe shki a’, a bi" da, tsi ga,

U*’-no® a-gi-the a-to™ he 1 da’, a bi® da, tsi ga,

U’-no® tha bi do® shki a’, a bi® da, tsi ga,

U’-no® a bi i-the ki-the mo®-thi" ta bi" da’, a bi" da, tsi ga,

Do’-dse-u-ga-wa ga thi"-kshe shki a’, a bi" da, tsi ga,

U’-no® a-gi-the a-to™ he i" da’, a bi" da, tsi ga,

U’-no® tha bi do® shki a’, a bi" da, tsi ga,

Do’-dse u-ga-wa a bi i-the ki-the mo”-thi® ta bi" da’, a bi" da,
tsi ga,

Ta’-xpi hi" ¢a-dse ga thi®-kshe shki a’, a bi da, tsi ga,

U’-no® tha bi do® shki a’, a bi" da, tsi ga,

Ta’-xpi hi" ¢a-dse a bi i-the ki-the mo-thi® ta bi" da’, zhi"-ga’
a bi da, tsi ga.

314

SCOMNAMNRWNE

—

THE OSAGE TRIBE [prH. ANN. 36

Il. Ho’’-ca Wa-erut’-ts’a-ce (THe AGED Eacre)

(Free translation, p. 88; literal translation, p. 473)

. He-dsi xtsi a, a bi" da, tsi ga,
. He’-dsi xtsi i-no®-zhi" do® a’, a bi® da, tsi ga,

Hi"’-da a-gthe tse e’-ki-the to" a’, a bi® da, tsi ga,

. U’-zho" we-pe-tho"-ba tse a’, a bi® da, tsi ga,
. Ga/-xa zhi®-ga xtsi ge dsi a’, a bi® da, tsi ga,
. He’-dsi xtsi gi thi® a’, a bi® da, tsi ga,

Ho*’-ga Wa-gthi"-ts’a-ge do” a’, a bi” da, tsi ga,

. He’-dsi xtsi gthi no*-zhi" to® a’, a bi? da, tsi ga,
. Ha’! wi-tsi-go e’, e gi-a bi a’, a bi® da, tsi ga,
. Zhi"’-ga zho-i-ga-tha bi thi®-ge a-tha, wi-tsi-go e’, e-gi-a bia’, a

bit da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Zhi*’-ga zho-i-ga o°-tha ba tho" ta mi-kshe 1" da’, a bi® da, tsi ga,
. Zhit’-ga zho-i-ga o*-tha bi do" a’, a bi® da, tsi ga,

. U’/-no® a bi i-the ki-the mo®-thi® ta bi" da’, a bi" da, tsi ga,

. Qi/-pa-ha ga thi"-kshe shki a’, a bi da, tsi ga,

. U/-no® a-gi-the a-to" he i" da’, a bi® da, tsi ga,

. Zhir’-ga u-no® tha bi do® shki a’, a bi da, tsi ga,

. U’-no® a bi i-the ki-the mo*-thi® ta bi" da’, a bi" da, tsi ga,

. Hi’-ko® ba-¢’i"-tha ga ge shki a’, a bi" da, tsi ga,

. U’-no® a-gi-the a-to® he i" da’, a bi" da, tsi ga,

. U’-no® tha bi do® shki a’, a bi® da, tsi ga,

. Hi’-ko®-ba-¢’i®-tha a’ bi i-the ki-the mo*-thi® ta bi® da’, a bi® da,

tsi ga,

. Tse’-wa-tse u-ga-wa ga thi®-kshe shki a’, a bi® da, tsi ga,

. U’-no® a-gi-the a-to" he 1" da’, a bi® da, tsi ga,

. U’-no® tha bi do® shki a’, a bi® da, tsi ga,

. Tse’-wa-tse-u-ga-wa a bi i-the ki-the mo®-thi® ta bi? da’, a bi? da,

tsi ga,
Mo*’-ge thi-ctu-the ga thi"-kshe shki a’, a bi da, tsi ga.

. U-no” a-gi-the a-to" he i® da’, a bi® da, tsi ga,
. U’-no® tha bi do® shki a’, a bi® da, tsi ga,
. Mo®’-ge thi-¢tu-the a bi i-the ki-the mo®-thi® ta bi" da’, a bi® da,

tsi ga,

. A’-zhu-ga-wa ga thi"-kshe shki a’, a bi" da, tsi ga,
. U’-no® a-gi-the a-to® he 1" da’, a bi® da, tsi ga,
. U’-no® tha bi do® shki a’, a bi" da, tsi ga,

U’-no" a bi i-the ki-the mo"-thi" ta bit da’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi? da, tsi ga,

. A’-hiu ga tse shki a’, a bi® da, tsi ga,

. Wa’-hiu-k’a o*-gi-tha ba tho" ta a-to® he i" da’, a bi® da, tsi ga,
. Wa/-hiu-k’a gi-the mo*-thi® bi do" a’, a bi® da, tsi ga,

———E— ——CCT!LCLT!

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 315

39.
40.
41.
42.
43.
44.
45.
46.
47.
48.
49.
50.
51.

52.
53.
54.
55.
56.

aONAanr whe

Wa’-hiu-k’a gi-pa-hi ki-the mo®-thi® ta 1 tsi7 da’, a bi® da, tsi ga,

Zhi*’-ga wa-no"-xe i-thi-shto™ kshe shki do" a’, a bi" da, tsi ga,

I’-ki-pa-no"-xe-cka mo*-thi® ta i tsi" da’, a bi" da, tsi ga,

I’-ki-pa-no"-xe-cka mo*-thi® bi do” a’, a bi" da, tsi ga,

U’-no® a bi ithe ki-the mo*-thi® ta bi® da’, a bi da, tsi ga,

A’-ba-ku t’0-xa ga thi"-kshe shki a’, a bi® da, tsi ga,

U’-no® a-gi-the a-to® he i® da’, a bi" da, tsi ga,

U’-no® tha bi do" shki a’, a bi® da, tsi ga,

U’-no® a bi i-the ki-the mo®-thi® ta bi™ da’, a bi" da, tsi ga,

Do/-dse u-ga-wa ga thi"-kshe shki a’, a bi® da, tsi ga,

U’-no® a-gi-the a-to® he i" da’, a bi" da, tsi ga,

Zhi®’-ga u-no® gi-the mo®-thi® bi do® shki a’, a bi® da, tsi ga,

Do’-dse u-ga-wa a bi i-the ki-the mo®-thi® ta bi® da’, a bi® da,
tsi ga,

Ta’-xpi hi® ¢a-dse ga thi"-kshe shki a’, a bi® da, tsi ga,

E’-shki do" a’, a bi® da, tsi ga,

U’-no® a-gi-the a-to" he i-da’, a‘bi® da, tsi ga,

U’-no® tha bi do® shki a’, a bi® da, tsi ga,

Ta’-xpi hi® ¢a-dse a bi i-the ki-the mo*-thi® ta bi a’, zhi®-ga’,
a bi® da, tsi ga.

III. Mo®’-ce (Metra) W1’-Gr-5

(Free translation, p. 90; literal translation, p. 475)

. He-dsi xtsi a’, a bi® da, tsi ga,

. U’-zho® we-pe-tho™-ba tse a’, a bi® da, tsi ga,

. Tsi-u’-ho®-ge xtsi ge dsi a’, a bi" da, tsi ga,

. He’-dsi xtsi a-gthi-no*-zhi® e do" a’, a bi da, tsi ga,

. Mo®-¢e u-shpe ho®-¢ka do® a’, a bi® da, tsi ga,

. He’-dsi xtsi a-gthi-no*-zhi® to® a’, a bi? da, tsi ga,

. Ha’! wi-tsi-go e’, e tsi-the a’, a bi? da, tsi ga,

. Zhi*’-ga zho-i-ga tha bi thi"-ge a-tha, wi-tsi-go e’, e-gi-a bi a’, a

bi® da, tsi ga,

. Ha’! zhi"-ga e’, e tsi-the a’, a bi" da, tsi ga,

. Zhi"’-ga zho-i-ga tha bi thi™-ge e-she do" a’, a bi® da, tsi ga,

. Zhi®’-ga zho-i-ga o®-tha ba tho" ta mi-kshe i" da’, a bi® da, tsi ga,
. Ts’e wa-tse-xi mi-kshe 1” da’, a bi? da, tsi ga,

. Zhit’-ga zho-i-ga o"-tha bi do™ a’, a bi® da, tsi ga,

. Ts’e’ wa-tse-xi ki-the mo*-thi® ta bi® da’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Zhir’-ga wa-hiu-k’a o®-gi-the mo"-thi® tai tsi® da’, a bi" da, tsi ga,
. Zhi®’-ga wa-hiu-k’a o°-gi-the mo®-thi® bi do® a’, a bi" da, tsi ga,
. Wa’-hiu-k’a gi-pa-hi ki-the mo®-thi" ta i tsi" da’, a bi" da, tsi ga,
. Zhit’-ga zho-i-ga o°-tha bi do" a’, a bi® da, tsi ga,

. Wa’-hiu-k’a o°-gi-the mo®-thi® bi do" a’, a bi da, tsi ga,

. Zhi®’-ga wa-no"-xe i-thi-shto" kshe shki do” a’, a bi® da, tsi ga,

316

Noe

THE OSAGE TRIBE (ETH. ANN. 36

. O®-tho®’-ki-pa-no®-xe-cka mo*-thi® ta i tsi" da’, a bi" da, tsi ga,

. O*-tho"’-ki-pa-no®-xe-cka mo"-thi® bi do" a’, a bi® da, tsi ga,

. U’-no® a-bi i-the ki-the mo*-thi® ta bit da’, a bi® da, tsi ga,

. Zhiv’-ga zho-i-ga o®-tha bi do® a’, a bi" da, tsi ga,

. I’-ts’a thi™-ge mo"-thi® ta i tsi® da’, a bi" da, tsi ga,

. Zhi®’-ga zho-i-ga o"-tha bi do™ a’, a bi" da, tsi ga,

. Wa’-ko"-da xi"-ha ¢a-gi thit-ga i" da’, a bi® da, tsi ga,

. Wi’/-no® Wa-ko®-da xi®-ha ¢a-gi bthi" da’, a bi® da, tsi ga,

. Zhi®’-ga zho-i-ga o®-tha bi do® a’, a bi" da, tsi ga,

. Xi"’-ha ¢a-gi a bii-the ki-the mo*-thi® tai tsi" da’, a bit{da, tsi ga,
. Ho®’-ba u-¢a-ki-ba do-ba’, a bi da, tsi ga,

. U’-hi-ki-the mo*-thi® ta i tsi® da’, a bi" da, tsi ga,

. Ho®’-ba wa-tha-xthi thi™-ge to® no" a’, a bi" da, tsi ga,

. I’-tha-thu-¢e xtsi a-ni-ka-shi-ga a-to" he i da’, a bi" da, tsi ga,

. Ho®’-ba u-xthi thit-ge xtsi u-ni-ka-shi-ga ki-the mo®-thi® ta bi a’,

zhi®-ga’, a bi® da, tsi ga,
THE W1’'-GI-Es oF THE GENTES

WA-ZHA’-ZHE SUBDIVISION
Wa-zHA’-ZHE WaA-NON GENS

(Free translation, p. 92; literal translation, p. 477)

. He-dsi xtsi a’, a bi® da, tsi ga,
. Wa’-zha-zhe u-dse-the pe-tho*-ba ni-ka-shi-ga ba do® a’, a bi" da,

tsi ga,

. Wa’-zha-zhe Wa-no" thi®-kshe a’, a bi" da, tsi ga,
. Ha’! wi-tsi-go e’, e-gi-a bi a’, a bi" da, tsi ga,
. Zhir’-ga we-ki-k’o® tha ba tho" tse thi®-ge a-tha, wi-tsi-go e’, e-gi-a

bi a’, a bi? da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Wa’-zha-zhe Wa-no® thit-kshe a’, a bi" da, tsi ga,
. Ke’ ¢it-dse ga-tse pe-tho"-ba thi-kshe a’, a bi" da, tsi ga,

Ga’ thit-kshe shki a’, a bi" da, tsi ga,

. We’-ki-k’o™ the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,
. Oir’-dse ga-tse pe-tho™-ba ga tse a’, a bi" da, tsi ga,
. E’ shki do" a’, a bi" da, tsi ga,

. Wa-we-a’-ga-cko"-the i"-da’, a bi" da, tsi ga,

. O'-do” pe-tho™-ba e’ no® bi no" a’, a bi® da, tsi ga,
. I’-tha-ga-cko"-the i" da’, a bi" da, tsi ga,

. Gir’-dse ga-tse sha-pe ga tse a’, a bi® da, tsi ga,

. E’shki do a’, a bi da, tsi ga,

. Wa-we-a’-ga-¢ko"-the i" da’, a bi® da, tsi ga,

. O’-do" sha-pe e no" bi no" a’, a bi" da, tsi ga,

. Sho"’ xtsi i-tse-a-the i" da’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

= writes

e

LA FLESCHP] TRIBAL RITES—OSAGE LANGUAGE SG

Ol Sl Sl od
“I on

—

. No”’-ka ga-gthe-zhe ga thi"-kshe shki a’, a bi" da, tsi ga,
3. Wa’-thi"-e-cka she-mo" mo"-zhi 1" da’, a bi® da, tsi ga,

U’-no®-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

. U’-no® tha bi do® shki a’, a bi" da, tsi ga,

. U’-no® a bi i-the ki-the mo*-thi® ta i tsi" da’, a bi" da, tsi ga,
. Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi® da, tsi ga,

. Xi"’-ha ¢a-gi ki-the mo™-thi® ta i tsi" da’, a bi" da, tsi ga,

. Mo”’-ge ga-gthe-zhe ga thi"-kshe shki a’, a bi" da, tsi ga,

. E’shki do® a’, a bi da, tsi ga,

. Wa’-we-a-ga-cko"-the i" da’, a bi" da, tsi ga,

. Wa’-ko"-da mo®-shi ta ga kshe a’, a bi® da, tsi ga,

3. A’-ki-thi-tse xo-dse ga thi®-kshe shki a’, a bi® da, tsi ga,

. Wa’-ko"-da mo®-shi ta ga kshe a’, a bi® da, tsi ga,

. I’-tha-ga-¢ko"-the xtsi a-ni-ka-shi-ga 1" da’, a bi" da, tsi ga,

. Zhi®’-ga zho-i-ga o®-tha bi do® a’, a bi" da, tsi ga,

. U’-no® a bi i-the ki-the mo*-thi® ta i tsi" da’, a bi" da, tsi ga,
. Ho®’-ga, Tsi-zhu e-tho®-ba’, a bi" da, tsi ga,

. Zho’-i-ga o®-tha bi do® shki a’, a bi" da, tsi ga,

. U’-no® a bi i-the ki-the mo*-thi" ta i tsi" da’, a bi® da, tsi ga,
. Ho®’-ba u-¢a-ki-ba do-ba’, a bi® da, tsi ga,

. U’-hi ki-the mo"-thi® ta i tsi" da’, a bi® da, tsi ga.

Wa-2ZHA’-ZHE (KA GENS

(Free translation, p. 94; literal translation, p. 479)

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Wa’-zha-zhe u-dse-the pe-tho®-ba ni-ka-shi-ga ba do" a’, a bi" da

tsi ga,

. Wa’-zha-zhe (ka thit-kshe no" a’, a bi® da, tsi ga,
. Ha’! Wi-tsi-go e’, e-gi-a bi a’, a bi" da, tsi ga,
. Zhi®’-ga we-ki-k’o® tha ba tho"-tse thi"-ge a-tha, wi-tsi-go e’,

e-gi-a bi a’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Zhit’-ga we-ki-k‘o" tha ba tho"-tse thit-ge e-she do" a’, a bi" da,

tsi ga,

. We’-ki-k’o" tho®-tse mi-kshe i" da’, a bi® da, tsi ga,

Tsiu’-ge thit-kshe no" a’, a bi da, tsi ga,

. Zhu’-i-ga-the xtsi a-ni-ka-shi-ga mi-kshe 1* da’, a bi da, tsi ga,

. Zhit’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga,

. U’-no" a bi i-the ki-the mo®-thi" ta i tsi" da’, a bi® da, tsi ga,

. Ha’ ba-k’i"-tha ga kshe a’, a bi? da, tsi ga,

. U’-no® pa-xe i® da’, a bi® da, tsi ga,

. Zhit’-ga zhu-i-ga o®-tha bi do® a’, a bi® da, tsi ga,

. Ha’ ba-k’i®-tha a bi i-the ki-the mo®-thi® ta 1 tsi? da’, a bi® da,

tsi ga,

THE OSAGE TRIBE [BTH. ANN. 36

. Ni’ u-ba-sho® pe-tho®-ba’, a bi® da, tsi ga,

. U’-pshi a-thi® he no® 1* da’, a bi® da, tsi ga,

. Wa/’-ko®-da e-shki do® a’, a bi® da, tsi ga,

. Be’ u-zho"-ge o®-tho®-kshi-tha mo®-zhi a-thi® he i® da’, a bi® da,

tsi ga,

. Zhi®-ga zhu-i-ga o®-tha bi do® a, a bi® da, tsi ga,
2. Be’ u-zho®-ge i-kshi-tha ba zhi ki-the mo®-thi® ta i tsi® da’, a bi®

da, tsi ga,

. Wa’-ko"-da ho®-ba do" thi®-kshe a’, a bi® da, tsi ga,

. Zhu’-i-ga the xtsi a-ni-ka-shi-ga mi-kshe i* da’, a bi® da, tsi ga,

. Wa/-ko®-da ho®-ba do® thi-kshe a’, a bi® da, tsi ga,

. Zhu’-i-ga the xtsi ni-ka-shi-ga ki-the mo®-thi® ta i tsi® da’, a bi®

da, tsi ga,

. Ho®’-ba u-¢a-ki-ba do-ba’, a bi® da, tsi ga,
. U’-hi ki-the mo®-thi® ta i tsi® da’, a bi® da, tsi ga,
. U’-no® a bi shki i1-the ki-the mo™-thi® ta i tsi” da’, a bi" da, tsi ga.

WA-TSE-TSI GENS
(Free translation, p. 95; literal translation, p. 480)

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Wa-zha-zhe u-dse-the pe-tho®-ba ni-ka-shi-ga ba do® a’, a bi® da,

tsi ga,

. Wa’-zha-zhe a’, a bi® da, tsi ga,

. Wa’-tse-tsi thi®-kshe no® a’, a bi® da, tsi ga,

. Ha’! wi-tsi-go e’, e gi-a bi a’, a bi® da, tsi ga,

. We’-ki-k’o" tho®-tse thi®-ge a-tha, wi-tsi-go e’, e-gi-a bia’, a bi" da,

tsi ga,

. He’-dsi xtsi a’, a bi? da, tsi ga,

. We’-ki-k’o" tho"-tse thit-ge e-she do™ a’, a bi" da, tsi ga,

. We’-ki-k’o" tho*-tse mi-kshe i" da’, a bi® da, tsi ga,

. Xo®’-dse mi-ga to" no" a’, a bi® da, tsi ga,

. Zhu'-i-ga the xtsi a-ni-ka-shi-ga mi-kshe 1" da’, a bi" da, tsi ga,
. Zhi®’-ga zhu-i-ga o®-tha bi do® a’, a bi® da, tsi ga,

. U/-no® a bi i-the ki-the mo®-thi® ta i tsi® da, a bi" da, tsi ga,
. Xot’-dse do-ga to® no® a’, a bi® da, tsi ga,

. We’-ki-k’o® the mo®-thi® ta i tsi" da, a bi® da, tsi ga,

. Xo®’/-dse do-ga to® no® a’, a bia da, tsi ga,

. We’-ki-k’o® the mo®-thi® bi do" a’, a bi® da, tsi ga,

. U’-no® a bi i-the ki-the mo*-thi® ta i tsi® da’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,
. Ni’ ga ge shki a’, a bi" da, tsi ga,
. I’-tha-ki-tho*-be xtsi 0°-ga-xe o™-mo® thi" ta i tsi® da’, a bi" da,

tsi ga,

. Ni’ ga ge shki a’, a bi® da, tsi ga,
. U’no® tha bi do® a’, a bit da, tsi ga,
. U’-no® a bi i-the ki-the mo*-thi® ta i tsi” da’, a bi® da, tsi ga,

LA FLESCHE]) TRIBAL RITES—OSAGE LANGUAGE 319

“1D Or

(9/6)

tO bw bw bd bw

bt pw bw
“I om On

. Mo?’-hi" ts’a-zhi ga to® a’, a bi® da, tsi ga,

. U’-no® tha bi do® shki a’, a bi® da, tsi ga,

. U’-no® a bii-the ki-the mo*-thi" ta 1 tsi® da’, a bi da, tsi ga,
. U’-no® a-gi-the a-to™ he i" da’, a bi® da, tsi ga,

. A’-ba t’u-xa ga ge a’, a bi® da, tsi ga,

. U’-no® a-gi-the a-to™ he i da’, a bi® da tsi ga,

. I’-ta-xe xtha cka ga thi"-kshe shki a’, a bi" da, tsi ga,

. U’-no® a-gi-the a-to™ he i" da’, a bi" da, tsi ga,

. Zhi®’-ga no® hi bi do" a’, a bi® da, tsi ga, ;
. Pa’-xi" ¢a-dse ¢i-e-go" i-the ki-the mo*-thi® ta i tsi? da’, a bi®

da, tsi ga.
Ta I-NI-KA-SHI-GA GENS

(Free translation, p. 95; literal translation, p. 481)

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Wa’-zha-zhe u-dse-the pe-tho"-ba ni-ka-shi-ga ba do® a’, a bi®

da, tsi ga,

. Wa-zha-zhe wi’ a, a bi® da, tsi ga,

. Wa’-zha-zhe Ta-tha-xi* thit-kshe no® a’, a bi® da, tsi ga,

. Ha’! wi-tsi-go e’, e-gi-a bi a’, a bi® da, tsi ga,

. We’-ki-k’o" tho®-tse thi®-ge a-tha, wi-tsi-go e’, e-gi-a bi a’, a bi®

da, tsi ga,

. Ha’! zhi*-ga e’, e-tsi-the a’, a bi da, tsi ga,

. We’-ki-k’o® tho®-tse thi-ge e-she do® a’, a bi® da, tsi ga,

. We’-ki-k’o® tho®-tse mi-kshe 1" da’, a bi" da, tsi ga,

. Wa’-dsu-ta zhi®-ga wi? a’, a bi® da, tsi ga,

. Zhu’-i-ga a-the a-thi® he i® da’, a bi® da, tsi ga,

. We’-ki-k’o® the mo®-thi® ta 1 tsi® da’, a bi® da, tsi ga,

. We’-ki-k’o® the mo®-thi® bi do® a’, a bi® da, tsi ga,

. We’-ki-k’o® gi-o-ts’e-ga ki-the mo®-thi® ta i tsi" da’, a bi® da,

tsl ga,

. He’-dsi xtsi a’, a bi da, tsi ga,

. (i’-ha u-sha-be ga-thi-kshe shki a’, a bi" da, tsi ga,

. No®’-xthe a-gi-the a-thi® he i* da’, a bi® da, tsi ga,

. Zhi*’-ga no®-xthe gi-the mo®-thi" bi do" a’, a bi" da, tsi ga,

. No®’-xthe gi-a-da-xe ki-the mo*-thi® ta i tsi" da’, a bi" da, tsi ga,
. Pa’-zhu-zhe sha-be ga thi™-kshe shki a’, a bi® da, tsi ga,

. No®’-xthe a-gi-the a-thi® he i"-da’, a bi" da, tsi ga,

. Zhi*’-ga zhu-i-ga tha bi do® a’, a bi da, tsi ga,

. No®’-xthe gi-a-da-xe ki-the mo®-thi® tai tsi® da’, a bi" da, tsi ga,
. No®’-ta i-ta-xe sha-be ga thi®-kshe shki a’, a bi® da, tsi ga,

. No®’-xthe a-gi-the a-thi" he i" da’, a bi® da, tsi ga,

. Zhi®’-ga zhu-i-ga tha bi do® a’, a bi? da, tsi ga,

. No®’-xthe gi-a-da-xe ki-the mo*-thi® tai tsi" da’, a bi® da, tsi ga,

. We’-ki-k’o® ga no*-zhi® da’, a bi® da, tsi ga,

. Zhiu’-dse-hi to® no" a’,
. Iu’-dse mo®-no®-to-ba bi thit-kshe no® a’, a bi® da, tsi ga,

. Wa’-dsu-ta zhi®-ga a-gi-shka-de pa-xe i® da’, a bi® da, tsi ga,

. Zhit’-ga wa-dsu-ta 1-hi-tho"-be tha bi do® shki a’, a bi® da, tsi ga,
. Wa’-dsu-ta gi-hi-tho"-be mo"-thi® ta i tsi" da’, a bi® da, tsi ga,

. Pi’-ci-stse-dse hi to® no® a’, a bi" da, tsi ga,

. Tu’-dse thit-kshe mo"-no®-to-ba bi thi®-kshe no® a’, a bi® da,

THE OSAGE TRIBE (PTH. ANN. 36

. Wa’-dsu-ta tse-he-xo-dse kshe no® a’, a bi® da, tsi ga,

. Zhi®’-ga we-ki-k’o" the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

. Tse’-xi a-shi-be a-thi" he no® 1" da’, a bi da, tsi ga,

. Wa/-pa-hi o®-bo-zha-zha-ga bi a-thi" he shki do™ a’, a bi® da,

tsi ga,

3. Xthi’ bi u-thi-co"-ha a-thi"-he shki do" a’, a bi® da, tsi ga,

. Tse’-xi a-shi-be a-thi® he no" i® da’, a bit da, tsi ga,

. Zhir’-ga zhu-i-ga o®-tha bi do" a’, a bi® da, tsi ga,

. Tse’-xi ga-shi-be ki-the mo*-thi® ta i tsi" da’, a bi" da, tsi ga,
. Ho®’-ba u-ca-ki-ba do-ba, a bi® da, tsi ga,

. U’-hi a-ki-the a-thi® he no" i" da’, a bi® da, tsi ga,

. Zhi®’-ga zhu-i-ga o*-tha bi do® a’, a bi® da, tsi ga,

. Ho®/-ba u-ca-ki-ba do-ba’, a-bi® da, tsi ga,

. U’-hi ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga,

. U’-no® tha bi do® shki a’, a bi" da, tsi ga,

. U’-no® a bi i-the ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Ho®’-a-do® we-ki-k’o" tha bi go" no® shki a, hi” a’, a bi® da, tsi ga
. Zhit’-ga wa-dsu-ta i-hi-tho®-be the mo®-thi® ta i-tsi® da’, a bi" da,

tsi ga,

. Wa/’-dsu-ta i-hi-tho"-be the mo®-thi® bi do® shki a’, a bi® da,

tsi ga,

. Wa’-dsu-ta gi-hi-tho"-be mo®-thi® ta 1 tsi” da’, a bi" da, tsi ga,

. Ta’-shka-hi to™ no® a’, a bi® da, tsi ga,

. Iu’-dse mo®-no®-to-ba bi thit-kshe no" a’, a bi® da, tsi ga,

. Wa/-dsu-ta zhi®-ga a-gi-shka-de pa-xe i"-da’, a bi" da’, tsi ga,

. Zhit’-ga wa-dsu-ta 1-hi-tho™-be tha bi do® shki a’, a bi® da, tsi ga,
. Wa/-dsu-ta gi-hi-tho"-be mo?-thi® ta i tsi" da’, a bi? da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

’, a bi? da, tsi ga,

tsl ga,

. Wa’-dsu-ta zhi®-ga a-gi-shka-de pa-xe i® da’, a bi® da, tsi ga,

. Zhi®’-ga wa-dsu-ta i-hi-tho"-be tha bi do® shki a’, a bi" da, tsi ga,
. Wa’-dsu-ta gi-hi-tho"-be mo®-thi® ta i tsi® da’, a bi® da, tsi ga,

. Pi’-ci-xo-dse hi to" no® a’, a bi® da, tsi ga,

. Tu’-dse thi®-kshe mo®-no"-to-ba bi thit-kshe no" a’, a bit da,

tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE BPA

. Wa’-dsu-ta zhi*-ga a-gi-shka-de pa-xe i" da’, a bi® da, tsi ga,

. Zhi®’-ga wa-dsu-ta i-hi-tho*-be tha bi do" shki a’, a bi" da, tsi ga,
. Wa’-dsu-ta gi-hi-tho®-be mo®-thi" ta 1 tsi" da’, a bi® da, tsi ga,

. Zho®’-ca-ki-ba hi to" no" a’, a bi® da, tsi ga,

. Iu’-dse thi"-kshe mo®-no®-to-ba bi thi"-kshe no" a’, a bi® da,

tsi ga,

. Wa’-dsu-ta zhi"-ga a-gi-shka-de pa-xe 1" da’, a bi® da, tsi ga,

. Wa’-dsu-ta gi-hi-tho"-be mo®-thi® ta i tsi® da’, a bi® da, tsi ga,

. Pi’-ci-sha-be hi to" no® a’, a bi® da, tsi ga,

. Iu’-dse thi®-kshe mo®-no®-to-ba bi thit-kshe no" a’, a bi® da,

tsi ga,

. Wa’-dsu-ta zhi®-ga a-gi-shka-de pa-xe i" da’, a bi® da, tsi ga,

. Pi’-¢i-sha-be hi wi" a’, a bi" da, tsi ga,

. Gi’-ta-pe mo™-thi® bi do® shki a’, a bi da, tsi ga,

. Wa’-dsu-ta gi-hi-tho"-be mo®-thi® ta i-tsi® da’, a bi® da, tsi ga,

. Pa’-xpe tse-shka to™ no" a’, a bi® da, tsi ga,

. Iu’-dse thit-kshe mo*-no®-to-ba bi thi"-kshe no® a’, a bi® da,

tsi ga,

. Wa’-dsu-ta zhi®-ga a-gi-shka-de pa-xe i" da’, a bi® da, tsi ga,
. Pa’-xpe wi" a, a bi da, tsi ga,

. Gi’-ta-pe mo®-thi® bi do® shki a’, a bi" da, tsi ga,

. Wa’-dsu-ta gi-hi-tho*-be mo®-thi® ta i tsi" da’, a bi® da, tsi ga,
. Ga’ thi-kshe shki a’, a bi® da, tsi ga,

. Wa’-thi®-e-cka she-mo" mo?®-zhi i" da’, a bi® da, tsi ga,

. Ho’-e-ga i-no®-a-the i da’, a bi® da, tsi ga,

. Ho’-e-ga tha bi do® shki a’, a bi" da, tsi ga,

. Wa’-dsu-ta gi-hi-tho*-be mo®-thi® ta i tsi" da’, a bi da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Xa’-dse ba-tse ga thi®-kshe shki a’, a bi? da, tsi ga,

. E’shki wa-thi"-e-cka zhi 1" da’, a bi® da, tsi ga,

. Xa’-dse ba-tse wi" gi-ta-pe mo®-thi® bi do® shki a’, a bi® da,

tsi ga,

. Wa’-dsu-ta gi-hi-tho®-be mo*-thi® ta i tsi® da’, a bi" da, tsi ga,
. U’-ga-¢o"-thi® xtsi thi™-ge a’, a bi® da, tsi ga,

. Wa’-dsu-ta gi-hi-tho"-be mo®-thi® ta i tsi? da’, a bi® da, tsi ga,

. U’-pa-ce tho? dsi shki a’, a bi" da, tsi ga,

. Wa’-dsu-ta gi-hi-tho"-be mo"-thi® ta 1 tsi? da’, a bi® da, tsi ga,
100.
101.
. Tsi’-zhu e-tho®-ba‘, a bi® da, tsi ga,
103.

Zhi®’-ga zhu-i-ga o®-tha bi do® a’, a bi® da, tsi ga,
Ho?’-ga, a bi" da, tsi ga,

Wa’-dsu-ta gi-hi-tho®-be mo®-thi® ta i tsi” da’, a bi® da, tsi ga.
2786—21——21

322

—

THE OSAGE TRIBE [prH. ANN. 36

E-no'’ MiN-psge ToN Gens

(Free translation, p. 98; literal translation, p. 484)

. He’-dsi xtsi a’, a bi" da, tsi ga,

2. Wa’-zha-zhe u-dse-the pe-tho"-ba ni-ka-shi-ga ba do® a’, a bi®

or me

da, tsi ga,

. Wa’-zha-zhe E-no"-Mi*-dse To" thi®-kshe no" a’, a bi" da, tsi ga,
. Ha’! Wa-zha-zhe’, e-gi-a bi a’, a bi® da, tsi ga,
. We’-ki-k’o" tho"-tse thi®-ge a-tha, Wa-zha-zhe’, e-gi-a bi a’, a

bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. We’-ki-k’ 0" tho"-tse thi™-ge e-she do" a’, a bi" da, tsi ga,

. We’-ki-k’o® tho®-tse mi-kshe i" da’, a bi® da, tsi ga,

. Niu’-i-xa-xa xtsi ge dsi a’, a bi® da, tsi ga,

. A-ni’-ka-shi-ga mi-kshe i" da’, a bi" da, tsi ga,

. Ni’ zhu-i-ga the xtsi a-ni-ka-shi-ga mi-kshe i" da’, a bi da, tsi ga,
. Ni thi’-u-ba-he i-sdu-ge ga kshe a’, a bi" da, tsi ga,

. Thi’-u-ba-he a-gi-the a-thi" he i da’, a bi® da, tsi ga,

. Zhi®’-ga zhu-i-ga o®-tha bi do® a’, a bi® da, tsi ga,

. Ni thi’-u-ba-he i-sdu-ge ga-kshe a’, a bi® da, tsi ga,

. Thi’-u-ba-he gi-the mo®-thi" bi do" a’, a bi® da, tsi ga,

. Thi’-u-ba-he 1-ts’a thi®-ge ki-the mo™-thi® ta i-tsi® da’, a bi® da,

tsi ga,

. Thi’-u-ba-he tha-ta ga kshe a’, a bi® da, tsi ga,

. Thi’-u-ba-he a-gi-the a-thi" he i da’, a bi" da, tsi ga,

. Thi’-u-ba-he gi-the mo®-thi® bi do" a’, a bi® da, tsi ga,

. Thi’-u-ba-he i-ts’a thi®-ge ki-the mo*-thi ta i tsi" da’, a bi™ da,

tsi ga,

. Ni’-u-thu-ga ga kshe a’, a bi® da, tsi ga,
. Thiu’-thi xthu-k’a a-gi-the a-thi® he i* da’, a bi" da, tsi ga,

Ae zhu-i-ga o°-tha bi do™ a’, a bi" da, tsi ga,

. Thi-u’-thi-xthu-k’a i-ts’a thi™-ge ise the mo®-thi” ta i tsi® da’, a

bi® da, tsi ga,

. Wa’-dsu-ta wi® zhu-i-ga a-the a-thi® he i* da’, a bi® da, tsi ga,
. Ho’ zhu-dse kshe no® a’, a bi® da, tsi ga,

. Zhu’-i-ga a-the a-thi" he i da’, a bi? da, tsi ga,

. I’-ts’a thi®-ge a-thi® he i® da’, a bi® da, tsi ga,

. Zhu’-i-ga the mo®-thi® bi do" a’, a bi® da, tsi ga,

. U’-no® a bi i-the ki-the mo®-thi® ta i tsi” da’, a bi® da, tsi ga,

. Ho’ ¢a-be ga kshe shki a’, a bi” da, tsi ga,

. Zhu’-i-ga a-the a-thi® he i" da’, a bi" da, tsi ga,

. Zhu’-i-ga the mo®-thi® bi do" a’, a bi® da, tsi ga,

. U’-no® a bii the ki-the mo®-thi® ta i tsi" da’, a bi® da’, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 323

36.
37.
38.
39.
40.
41.
42.
43.
44.

45.
46.
47.
48.
49.
50.
51.
52.
53.
54.
55.

He’-dsi xtsi a’, a bi" da, tsi ga,

To’-shno®-ge kshe no® a’, a bi® da, tsi ga,

1i’-shki do® zhu-i-ga a-the a-thi® he i" da’, a bi® da, tsi ga,
Zhit’-ga zhu-i-ga tha bi do" a’, a bi" da, tsi ga,

U’-no® a bi i-the ki-the mo*-thi" ta i tsi" da’, a bi® da, tsi ga,
Tsi’-zhu a’, a bi® da, tsi ga,

Ho®’-ga e-tho™-ba, a bi® da, tsi ga,

Zhu’-i-ga the mo®-thi® bi do® a’, a bi® da, tsi ga,

I’-ts’a thi-ge mo*-thi® ta i tsi" da, a bi da, tsi ga,

Zha’-be do-ga kshe a’, a bi" da, tsi ga,

Zhu’-i-ga the xtsi a-ni-ka-shi-ga i" da’, a bi da, tsi ga,

Zhu’-i-ga the mo*-thi" bi do® a’, a bi® da, tsi ga,

U’-no® a bii-the ki-the mo*-thi” tai tsi® da’, a bi® da, tsi ga,

Thiu’-xe zhi®-ga pe-tho®-ba’, a bi" da, tsi ga,

Tsi'-u-ba-he i/-sdu-ge dsi a’, a bi" da, tsi ga,

Tha’-xu-e gthi i-he-the to" a’, a bit da, tsi ga,

Ga’ tse shki a’, a bi® da, tsi ga,

Wa’-we-a-ga-¢ko"-the a-to® he i" da’, a bi® da, tsi ga,

O’-do® e-shno® bi no" a’, a bi" da, tsi ga,

J’-tha-ga-¢ko"-the xtsi a-ni-ka-shi-ga a-to™ he i® da’, a bi® da
tsi ga,

. Ni’ ki-mo*-ho® dsi xtsi a’, a bi® da, tsi ga,

. Ba’-btha-btha-xe zho" a’, a bi® da, tsi ga,

. Ni’ a-ki-tha-zha-ta ga kshe a’, a bi® da, tsi ga,

. U’-no® pa-xe 1” da’, a bi" da, tsi ga,

. Zhit’-ga zhu-i-ga tha bi do" a’, a bi® da, tsi ga,

. Wa’-ko®-da a-ki-tha-zha-ta bi ki-the mo®-thi® ta i tsi" da’, a bi"

da, tsi ga,

. Gir’-dse ni i-ga-po-ki o®-ha the a’, a bi® da, tsi ga,

. Ga’ tse shki a’, a bi" da, tsi ga,

. Wa’-thit-e-cka a-po-ki mo*-zhi i" da’, a bit da, tsi ga,
. Mi’hi-e ge ta’, a bi® da, tsi ga,

. Wa’-a-ga-po-ki the a-the a’, a bi" da, tsi ga,

. Ni/-u-ba-sho" we-tho"-ba thi®-kshe a’, a bi® da, tsi ga,

. Thiu’-xe-ts’a-zhi ho®’ ¢ka do® a’, a bi® da, tsi ga,

. Tha’-xu-e gthi i-he-the to™ a’, a bi" da, tsi ga,

. Zhi®’-ga we-tha-wa mo"-thi® bi do® a’, a bi® da, tsi ga,

. O'-do® gi-tsi-ca ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga,

. He-dsi xtsi a, a bi® da, tsi ga,

. Ni’-u-ga-xthi we-tha-bthi® thit-kshe dsi a’, a bi® da, tsi ga,

. Thiu’-xe-ts’a-zhi ho” ¢ka do" a’, a bi® da, tsi ga,

. Tha’-xu-e gthi i-he-the to® a’, a bi® da, tsi ga,

. Zhi®’-ga we-tha-wa mo™-thi® bi do® shki a’, a bi® da, tsi ga,
. O’-do® gi-tsi-ca ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

. Wa’-thi®-e-¢ka i-tse-a-tha mo"-zhi i* da’, a bi® da, tsi ga,
. Wa’-dsu-ta pa u-thi-xo" 1-tse-the i" da’, a bi® da, tsi ga,
. Wa/’-thi?-e-¢ka 1-tse-a-tha mo” zhi i" da’, a bi® da, tsi ga,
. Tse’-xo-be wa-ga-xe 1" da’, a bi® da, tsi ga,

. I’-tha-thu-¢e xtsi i-tse-a-the i" da’, a bi® da, tsi ga,

. Wa’-dsu-ta be zhi®-ga 1-ta 1 shki do" a’, a bi® da, tsi ga,
. U-ki’-o"-the mo®-thi® ta 1 tsi" da’, a bi® da, tsi ga,

. Zhi®’-ga wa-dsu-ta i-hi-tho™-be tha bi do® shki a’, a bi® da, tsi ga,

THE OSAGE TRIBE [BTH. ANN. 36

. Ni’-u-ba-sho" we-do-ba thi®-kshe dsi a’, a bi® da, tsi ga,

. Thiu’-xe-ts’a-zhi ho®’ ¢ka do® a’, a bi® da, tsi ga,

. Tha’-xu-e gthi i-he-the to" a’, a bi" da, tsi ga,

. Zhi®’-ga we-tha-wa mo®-thi® bi do® shki a’, a bi® da, tsi ga,
. O’-do" gi-tsi-ca ki-the mo™-thi® ta i tsi" da’, a bi" da, tsi ga,

. Ni’-u-ba-sho® we-ca-to® thi®-kshe dsi a’, a bi® da, tsi ga,
. Thiu’-xe-ts’a-zhi ho®’ ¢ka do" a
. Tha’-xu-e gthi i-he-the to" a’, a bi" da, tsi ga,

. Zhir’-ga we-tha-wa mo®-thi® bi do® shki a’, a bi® da, tsi ga,
. O’-do® gi-tsi-ca ki-the mo®-thi® ta 1 tsi" da’, a bi® da, tsi ga,

/

, a bi® da, tsi ga,

. Ni’-u-ba-sho" we-sha-pe thi"-kshe dsi a’, a bi® da, tsi ga,

. Thiu’-xe ts’a-zhi ho® ¢ka do" a’, a bi® da, tsi ga,

. Tha’-xu-e gthi i-he-the to" a’, a bi" da, tsi ga,

. Zhit’-ga we-tha-wa mo®-thi® bi do” shki a’, a bi® da, tsi ga,
. O'-do® gi-tsi-ca ki-the mo®-thi® ta 1 tsi" da’, a bi® da, tsi ga,

. Ni’-u-ba-sho" we-pe-tho™-ba thi®-kshe dsi a’, a bi" da, tsi ga,
. Thiu’-xe-ts’a-zhi ho" ¢ka do” a’, a bi® da, tsi ga,

. Tha/-xu-e gthi i-he-the to" a’, a bi" da, tsi ga

. Ga’-kshe shki a’, a bi® da, tsi ga,

. Zhi®’-ga we-tha-wa mo*-thi® bi do" a’, a bi® da, tsi ga,

. O’-do® gi-tsi-¢a ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga.

Ho’’-Ga U-ra-NoN-psr
(Free translation, p. 102; literal translation, p. 487)

He’-dsi xtsi a’, a bi® da, tsi ga

Ho®’-ga U-ta-no®-dsi thi"-kshe no® a’, a bi" da, tsi ga,

Ha’! wi-tsi-go e’, e-gi-a bi a’, a bi® da, tsi ga,

We’-ki-k’o" tho®-tse thi"-ge a-tha, wi-tsi-go e’, e-gi-a bi a’, a
bi? da, tsi ga,

. Ha’! zhi®-ga e’, e-tsi-the a’, a bi" da, tsi ga,
. We’-ki-k’o" tho"-tse thi"-ge e-she do® a’, a bi" da, tsi ga,

We’-ki-k’o" tho®-tse mi-kshe i* da’, a bi® da, tsi ga,
He’-dsi xtsi a’, a bi® da, tsi ga,
Tsi’-zhi"-ga wi" 1-tse-the to® a’, a bi® da, tsi ga,

—————

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 325

18.
19:
20.

21.

22.
23.
24.
. Wa’-dsu-ta wa-bi® a’, a bi? da, tsi ga,

. U’-ga-¢o-thi® xtsi thi®-ge a’, a bi? da, tsi ga,

. Wa’-bi® gi-tse-ga ki-the mo®-thi® ta bi" da’, a bi® da, tsi ga,

. U’-pa-ce tho® dsi shki a’, a bi" da, tsi ga,

. Wa’-dsu-ta wa-bi® i-gi-tse-ga mo*-thi® ta i tsi” da’, a bi" da, tsi ga,

U’-ga-co®-thi® xtsi thi®-ge a’, a bi® da, tsi ga,

Wa’-dsu-ta gi-hi-tho™-be mo®-thi" ta i tsi" da’, a bi® da, tsi ga,
U’-pa-ce tho® dsi shki a’, a bi” da, tsi ga,

Wa’-dsu-ta gi-hi-tho"-be mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

Wa/’-dsu-ta wa-no® kshe a’, a bi® da, tsi ga,
Ga’ kshe shki a’, a bi" da, tsi ga,
Wa’-dsu-ta i-hi-tho™-be the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. We’-ki-k’o® tho®-tse ga no®-no"-zhi da’, a bi® da, tsi ga,

. We’-ts’ a-da-pa kshe no® a’, a bi® da, tsi ga,

. Zhi®’-ga we-ki-k’o" the mo®-thi" ta i tsi” da’, a bi da, tsi ga,

. Xa’-dse ba-tse xtsi ge dsi a’, a bi® da, tsi ga,

. Pa’ thi-ho® tsi-the do" a’, a bi" da, tsi ga,

. Zhi®’-ga wa-no®-xe i-thi-shto™ kshe shki do" a’, a bi" da, tsi ga,
. OF’-tho®-ki-pa-no®-xe ¢ka mo*-thi® ta i tsi® da’, a bi® da, tsi ga,
. Zhit’-ga zho-i-ga o®-tha bi do" a’, a bi® da, tsi ga,

. Ho®’-ba u-ca-ki-ba do-ba’, a bi® da, tsi ga,

. U’-hi ki-the mo®-thi" ta i tsi" da’, a bi" da, tsi ga,

. Ho®’-a-do® we-ki-k’o" tha bi go" no® shki a’, hi® a’, a bi® da, tsi ga,
. We’-ts’a-ci-ci-e stse-dse kshe no” a’, a bi® da, tsi ga,

. Zhi®’-ga we-ki-k’o" the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,
. Xa’-dse xtsi ge dsi a’, a bi® da, tsi ga,

. Pa’ thi-ho® tsi-the kshe a’, a bi" da, tsi ga,

. Ga’ kshe shki a’, a bi? da, tsi ga,

. We’-ki-k’o" the mo®-thi® ta 1 tsi" da’, a bi® da, tsi ga,

. Zhi®’-ga wa-no"-xe i-thi-shto® shki do® a’, a bi® da, tsi ga,

. OF’-tho"-no®-xe ¢ka mo*-thi® ta i tsi" da’, a bi da, tsi ga,

. Ho®’-ba u-¢a-ki-ba do-ba’, a bi® da, tsi ga,

. U’-hi-ki-the mo®-thi® ta i tsi® da’, a bi® da, tsi ga,

. Ho®’-a-do® we-ki-k’o® tha bi go® no® shki a, hi® a’, a bi" da, tsi ga,
. We’-ts’a ca-be kshe no® a’, a bi® da, tsi ga,

. Zhi®’-ga we-ki-k’o" the mo*-thi® ta i tsi" da’, a bi® da, tsi ga,

. Xa’-dse xtsi ge dsi a’, a bi® da, tsi ga,

. Pa’ thi-ho® tsi-the kshe a’, a bi" da, tsi ga,

. Ga’ kshe shki a’, a bi* da, tsi ga,

. Zhi®’-ga wa-no®-xe i-thi-shto® xtsi bi shki do® a’, a bi® da, tsi ga,

THE OSAGE TRIBE (ETH. ANN. 36

. O*’-tho"-no"-xe ¢ka mo*-thi® ta i tsi” da’, a bi® da tsi ga,
. Ho®’-ba u-ca-ki-ba do-ba’, a bi® da, tsi ga,
. U’-hi ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

. Ho®/-a-do® we-ki-k’o® tha bi go" no® shki a, hi® a’, a bi® da, tsi ga,
. We’-ts’a-to"-ga kshe no" a’, a bi® da, tsi ga,

. Xa’-dse xtsi ge dsi a’, a bi" da, tsi ga,

5. Qu’-the tsi-gthe kshe a’, a bi® da, tsi ga,

. Ga’ kshe shki a’, a bi® da, tsi ga,

. Zhi®’-ga wa-no®-xe i-thi-shto" bi shki do" a’, a bi® da, tsi ga,
. O8/-tho®-ki-gthi-no®-xe ¢ka mo®-thi® ta i tsi” da’, a bi" da, tsi ga,
. We’-ts’a-to"-ga kshe no® a’, a bi® da, tsi ga,

. Thi/-xo-e 0®-ha-ha-e kshe a’, a bi da, tsi ga,

71. U’-ci-gthe tse a’, a bi® da, tsi ga,

. Thi’-k’a-xe o"-ha-ha-e to" a’, a bi® da, tsi ga,

. Pa’ u-gthe ta ha’, a bi" da, tsi ga,

. Thi’-k’a-k’a-xe to"-a’, a bi® da, tsi ga,

. Ta’-dse ga-xpa dsi a’, a bi" da, tsi ga,

. Thi’-k’a-k’a-xe to" a’, a bi" da, tsi ga,

. Ta’-dse mo®-ha dsi a’, a bi" da, tsi ga,

. Thi’-k’a-k’a-xe to® a’, a bi® da, tsi ga,

. Ta’-dse ba-co® dsi a’, a bi® da, tsi ga,

. Thi’-k’a-k’a-xe to" a’, a bi® da, tsi ga,

. Zhit’-ga wa-no"-xe 1-thi-shto” shki do™ a’, a bi" da, tsi ga,

. OP’-tho"-no"-xe ¢ka mo"-thi" ta 1 tsi" da’, a bi" da, tsi ga,

. Zhi®’-ga zho-i-ga o®-tha bi do a’, a bi® da, tsi ga,

. Ho®’-ba u-ca-ki-ba do-ba’, a bi® da, tsi ga,

. U’-hi ki-the mo®-thi® ta i tsi® da’, a bi" da, tsi ga,

. Ho®’-ba tha-gthi® shki a’, a bi" da, tsi ga,

. U’-hi ki-the mo*-thi® ta i tsi" da’, a bi® da, tsi ga.

THE HON’-GA SUBDIVISION
HoN’-Ga A-HIu-ToN GENS

(Free translation, p. 104; literal translation, p. 490)

. He’-dsi xtsi a, a bi® da, tsi ga,
. Ho®’-ga u-dse-the pe-tho"-ba ni-ka-shi-ga ba do® a’, a bi® da,

tsi ga,

. Ho®’-ga A-hiu-to® thit-kshe no" a’, a bi® da, tsi ga,

Ha’! wi-tsi-go e’, e-gi-a bi a’, a bi" da, tsi ga
: ? SD b b]

. Zhir’-ga we-ki-k’o" tha ba tho" tse thi®-ge a-tha, wi-tsi-go e’,

e-gi-a bi a’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. We’-ki-k’o" tho" tse thi-ge’ e-she do" a’, a bi® da, tsi ga,

. We’-ki-k’o® tho®-tse mi-kshe i® da’, a bi® da, tsi ga,

. Wa’-zhi®-ga wa-tha-xthi thi®-ge thi"-kshe no" a’, a bi® da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 3827

© 00

10.
ile

. Zhu’-i-ga the xtsi a-ni-ka-shi-ga mi-kshe i* da’, a bi® da, tsi ga,

. Wa’-ko®-da u-to*-ba bi mi-kshe i da’, a bi" da, tsi ga,

. Zhit’-ga zhu-i-ga o®-tha bi do® a’, a bi? da, tsi ga,

. Wa’-ko"-da u-to"-ba bi ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,
. U’-no® o®-gi-tha ba tho®-tse mi-kshe i” da’, a bi® da, tsi ga,

X/-ha ga thi"-kshe shki a’, a bi® da, tsi ga,

. U’-no® a-gi-the a-thi® he i da’, a bi da, tsi ga,
. Zhi®’-ga u-no® o®-tha bi do® shki a’, a bi® da, tsi ga,
. U’-no® a bi i-the ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga,

. Ci’-ha u-sha-be ga thi®-kshe shki a’, a bi® da, tsi ga,

. No®’-xthe a-gi-the a-thi he 1" da’, a bi® da, tsi ga,

. Zhi®’-ga no®-xthe gi-the mo"-thi® bi do" a’, a bi” da, tsi ga,

. No®’-xthe gi-a da-xe ki-the mo®-thi® ta i tsi® da’, a bi® da, tsi ga,

. Pa’-zhu-zhe i-ta-xe sha-be ga-thi"-kshe shki a’, a bi® da, tsi ga,

. No®’-xthe a-gi-the a-thi® he i" da’, a bi® da, tsi ga,

. Zhi®’-ga zhu-i-ga o®-tha bi do" a’, a bi® da, tsi ga,

. No®’-xthe gi-a-da-xe ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga,

. Zhu’-i-ga ¢a-be ga kshe shki a’, a bi” da, tsi ga,

. No®’-xthe a-gi-the a-thi® he i" da’, a bi® da, tsi ga,

. Zhi®’-ga zhu-i-ga o®-tha bi do® a’, a bi® da, tsi ga,

. Not’-xthe gi-a-da-xe ki-the mo*-thi® ta i tsi" da’, a bi® da, tsi ga,

. I*’-be i-ta-xe sha-be ga thi®-kshe shki a’, a bi" da, tsi ga,

. No®’-xthe a-gi-the a-thi® he i" da’, a bi" da, tsi ga,

. Zhi®’-ga zhu-i-ga o®-tha bi do® a’, a bi" da, tsi ga,

. No®’-xthe gi-a-da-xe ki-the mo*-thi® ta i tsi" da’, a bi® da, tsi ga,

Wa-Ga/-BE-TON (BLACK BEAR) GENS

(Free translation, p. 105; literal translation, p. 491)

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Ho®’-ga u-dse-the pe-tho®-ba ni-ka-shi-ga ba do® a’, a bi® da,

tsi ga,

. Wa’-¢a-be-to® thi®-kshe no® a’, a bi® da, tsi ga,
. Ha’! witsi-go e’, e-gi-a bi a’, a bi" da, tsi ga,
. Zhi®’-ga zhu-i-ga tha bi thi®-ge a-tha, wi-tsi-go e’, e-gi-a bi a’,

a bi" da, tsi ga,

. Ha’! zhi®-ga e’, e-tsi-the a’, a bi" da, tsi ga,

. Zhi®’-ga zhu-i-ga tha bi thi®-ge’ e-she do" a’, a bi® da, tsi ga,

. Zhi®’-ga zhu-i-ga o®-tha ba tho®-tse mi-kshe i? da’, a bi" da, tsi ga,
. No®’-xthe o®-gi-tha ba tho®-tse mi-kshe i® da’, a bi® da, tsi ga,

Qi’/-ha u-sha-be ga thi®-kshe shki a’, a bi® da, tsi ga,
No®’-xthe a-gi-the a-thi® he i" da’, a bi® da, tsi ga,

THE OSAGE TRIBE (PTH. ANN. 36

. Pa’-zhu-zhe i-ta-xe sha-be ga thi®-kshe shki a’, a bi® da, tsi ga,

. No®’-xthe a-gi-the a-thi®-he i" da’, a bi® da, tsi ga,

. Zhi®’-ga no®-xthe gi-the mo®-thi® bi do® a’, a bi® da, tsi ga,

. No®/-xthe gi-a-da-xe ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

. Zhu’-i-ga ¢a-be ga ge shki a’, a bi" da, tsi ga,

. No®’-xthe a-gi-the a-thi® he i" da’, a bi™ da, tsi ga,

. No®’-xthe gi-the mo®-thi® bi do" a’, a bi® da, tsi ga,

. No®’-xthe gi-a-da-xe ki-the mo®-thi® ta i tsi® da’, a bi" da, tsi ga.

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Ha’! wi-tsi-go e’, e-gi-a bi a’, a bi" da, tsi ga,
. Zhi®’-ga zhu-i-ga-tha bi thi®-ge a-tha, wi-tsi-go e’, a-gi-a bi a’, a

bi® da, tsi ga,

. Zhi®’-ga zhu-i-ga o*-tha ba tho®-tse mi-kshe i" da’, a bi" da, tsi ga,
. I*’-gtho"-ga do-ga kshe a’, a bi da, tsi ga,

. Zhu’-i-ga the xtsi a-ni-ka-shi-ga mi-kshe i da, a bi® da, tsi ga,

. Wa’-ko®-da ho®-ba do® thi®-kshe a’, a bi® da, tsi ga,

. Zhu’-i-ga the xtsi a-ni-ka-shi-ga mi-kshe i® da’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Ci’-ha u-sha-be ga thi®-kshe shki a’, a bi® da, tsi ga,

. No®/-xthe a-gi-the a-thi® he i" da’, a bi" da, tsi ga,

. Zhi®’-ga no®-xthe gi-the mo"-thi® bi do® shki a’, a bi® da, tsi ga,

. No®’-xthe gi-a-da-xe ki-the mo"-thi® ta i tsi" da’, a bi® da, tsi ga.

. Pa’-zhu-zhe sha-be ga thi"-kshe shki a’, a bi” da, tsi ga,

. No®’-xthe a-gi-the a-thi" he i" da’, a bi" da, tsi ga,

. Zhi®’-ga zhu-i-ga 0®-tha bi do® a’, a bi" da, tsi ga,

. No®’-xthe gi-a-da-xe ki-the mo"-thi® ta i tsi" da’, a bi® da, tsi ga.

. No®/-ta i-ta-xe sha-be ga thi®-kshe shki a’, a bi? da, tsi ga,

. No®/-xthe a-gi-the a-thi" he i* da’, a bi® da, tsi ga,

. Zhi®’-ga zhu-i-ga o"-tha bi do® a’, a bi" da, tsi ga,

. No®’-xthe gi-a-da-xe ki-the mo®-thi® ta i tsi” da’, a bi" da, tsi ga,

. Oit’-dse i-ta-xe sha-be ga thi"-kshe shki a’, a bi® da, tsi ga,

. No®’-xthe a-gi-the a-thi® he 1" da’, a bi® da, tsi ga,

. Zhi®’-ga zhu-i-ga o®-tha bi do® a’, a bi" da, tsi ga,

. No®’-xthe gi-a-da-xe ki-the mo®-thi® ta i tsi® da’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Mi’-xa-¢ka to®-ga thit-kshe no® a’, a bi" da, tsi ga,

. Ha’! wi-tsi-go e’, e-gi-a bi a’, a bi" da, tsi ga,

. Zhi®’-ga zhu-i-ga tha bi thi®-ge a-tha, wi-tsi-go e’, e-gi-a bi a’,

a bi® da tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Oi/-ha u-sha-be ga thi®-kshe shki a’, a bi™ da, tsi ga,

——=

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 329

. No®’-xthe a-gi-the a-thi® he i" da’, a bi® da, tsi ga,
. Zhit’-ga no®-xthe gi-the mo*-thi® bi do" a’, a bi® da, tsi ga,
. No®’-xthe gi-a-da-xe ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

Pa’-zhu-zhe i-ta-xe sha-be ga thi"-kshe shki a’, a bi® da, tsi ga,
No®’-xthe a-gi-the a-thi® he i" da’, a bi® da, tsi ga,

. Zhi®’-ga zhu-i-ga o®-tha bi do™ a’, a bi® da, tsi ga,
. No®’-xthe gi-a-da-xe ki-the mo®-thi® ta i tsi" da, a bi® da, tsi ga,

. Zhi®’-ga zhu-i-ga o®-tha bi do" a’, a bi® da, tsi ga,

. Ho®’-ba he-be a’, a bi? da, tsi ga,

. Dse’-do® go-da ko®-ha dsi xtsi a’, a bi® da, tsi ga,

. Ga-ha’-ha a-hi-gthi® a-thi-he no" i" da’, a bi® da, tsi ga,

. Zhi®’-ga zhu-i-ga o®-tha bi do" a’, a bi® da, tsi ga,

. A’-hiu-ha ¢a-gi ki-the mo*-thi® ta i tsi” da’, a bi® da, tsi ga,
. Wa’-dsu-ta sho®-e-go" bi do® a’, a bi® da, tsi ga,

. Ni’ o®-wo®-ta-thi® bi a-thi" he i" da’, a bi® da, tsi ga,

. Zhi®’-ga zhu-i-ga o®-tha bi do? a’, a bi® da, tsi ga,

. Wa’-dsu-ta sho®-e-go" xtsi a’, a bi? da, tsi ga,

. Ni’ u-ta-thi® bi ki-the mo*-thi® ta i tsi" da, a bi® da, tsi ga.

IN-GTHON’-Ga GENS

(Free translation, p. 107; literal translation, p. 493)

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Ho®’-ga u-dse-the pe-tho"-ba ni-ka-shi-ga ba do® a’, a bi® da, tsi ga,
. I*’-gtho®-ga zhu-i-ga the to® a’, a bi" da, tsi ga,

. Ha’! wi-tsi-go e’, e-gi-a bi a’, a bi®, da, tsi ga,

. We’-ki-k’o"-tho"-tse thi®-ge a-tha, wi-tsi-go e’, e-gi-a bi a’, a bi"

da, tsi ga,

. Ha’! zhi*-ga e’, e-tsi-the a, a bi® da, tsi ga,

. We’-ki-k’o® tho®-tse thi®-ge e-she do" a’, a bi" da, tsi ga,
. We’-ki-k’o" tho®-tse a-to™ he i" da’, a bi da, tsi ga,

. I*’-gtho"-ga do-ga kshe a’, a bi" da, tsi ga,

Zhu’-i-ga the xtsi a-ni-ka-shi-ga a-to™ he i" da’, a bi® da, tsi ga,

. Wa’-zhi® o®-wo®-ta-thi® bi a-thi he i*-da’, a bi® da, tsi ga,

Wa’-ko®-da ho®-ba do" thi®-kshe a’, a bi® da, tsi ga,

. I’-bi-co®-dse xtsi a-ni-ka-shi-ga 1" da’, a bi® da, tsi ga,
. Zhi®’-ga zhu-i-ga o®-tha bi do® a’, a bi" da, tsi ga,

. I’-ts’ a thi®-ge mo*-thi® ta 1 tsi da’, a bi" da, tsi ga,

. I’ zhu-dse thit-kshe a’, a bi? da, tsi ga,

. I’-tha-thu-¢e xtsi a-ni-ka-shi-ga 1" da’, a bi® da, tsi ga,
. ‘[*’ zhu-dse thi®-kshe a’, a bi® da, tsi ga,

Wa’-ko®-da e-shki do" a’, a bi® da, tsi ga,

. O®’-ta-kshi® bi a-thi" he i" da’, a bi® da, tsi ga,
. Zhi®’-ga zhu-i-ga o®-tha bi do® a’, a bi® da, tsi ga,

THE OSAGE TRIBE (HTH. ANN. 36

. A’-ta-kshi® bi ki-the mo-®-thi® ta i tsi® da’, a bi® da, tsi ga,

3. Wa’-ko®-da e-shki do® a’, a bi® da, tsi ga,

. OP’-ki-tha-zha-ta bi a-thi® he i*-da’, a bi® da, tsi ga,

. Zhi®’-ga zhu-i-ga o®-tha bi do a’, a bi® da, tsi ga,

. Wa’-ko®-da a-ki-tha-zha-ta bi ki-the mo*-thi" ta i tsi® da’, a bi®

da, tsi ga,

. Wa’-ko®-da e-shki do® a’, a bi® da, tsi ga,

. [*’-dse o®-wo"-kia-ta thi®-ge i" da’, a bi® da, tsi ga,

. Zhi®’-ga zhu-i-ga o"-tha bi do" a’, a bi® da, tsi ga,

. Wa/-ko®-da e-shki do” a’, a bi® da, tsi ga,

. [®’-dse u-kia-ta ba zhi ki-the mo®-thi® ta i tsi” da’, a bi da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Wa’-ca-be u-¢a-ka thi"-ge kshe a’, a bi® da, tsi ga,

. Zhu’-i-ga the xtsi a-ni-ka-shi-ga 1"-da’, a bi® da, tsi ga,

. Wa’-ko"-da ho® do® thit-kshe a’, a bi® da, tsi ga,

. I’-tha-thu-¢e xtsi a-ni-ka-shi-ga i" da’, a bi® da, tsi ga,

. 7I®’ ca-be thi®-kshe a’, a bi® da, tsi ga,

. I’-bi-go"-dse xtsi a-ni-ka-shi-ga 1" da’, a bi® da, tsi ga,

. ’I® ca-be thi®-kshe a’, a bi" da, tsi ga,

. Zhi*’-ga zhu-i-ga the mo®-thi® bi do" a’, a bi" da, tsi ga,

. Wa’-ko"-da e-shki do" a’, a bi® da, tsi ga,

. A’-ta-kshi® bi ki-the mo®-thi® ta i tsi® da’, a bi" da, tsi ga,
. Wa’-ko®-da e-shki do® a’, a bi da, tsi ga,

. O*’-ki-tha-zha-ta bi a-thi® he i da’, a bi® da, tsi ga,

. Zhi®’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga,

. Wa’-ko®-da e-shki do® a’, a bi® da, tsi ga,

. A’-ki-tha-zha-ta bi ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Mi’-xa-¢ka to®-ga thi"-kshe no® a’, a bi® da, tsi ga,

. Zhu’-i-ga the xtsi a-ni-ka-shi-ga 1" da’, a bi® da, tsi ga,

. Wa’-ko®-da ho®-do® thit-kshe a’, a bi® da, tsi ga,

. Zhu’-i-ga the xtsi a-ni-ka-shi-ga i" da’, a bi® da, tsi ga,

. 7I®’-zhu-cka thi®-kshe no® a’, a bi® da, tsi ga,

. Zhu’- i-ga the xtsi a-ni-ka-shi-ga 1" da, a bi" da, tsi ga,

. Zhi®’-ga zhu-i-ga o®-tha bi do® a’, a bi® da, tsi ga,

. Wa/-ko?-da e-shki do® a’, a bi® da, tsi ga,

. A’-ta-kshi® bi ki-the mo®-thi® ta i tsi? da’, a bi® da, tsi ga,
. Wa’-ko®-da e-shki do® a’, a bi" da, tsi ga,

. O»’-ki-tha-zha-ta bi a-thi® he i* da’, a bi" da, tsi ga,

. Zhi®’-ga zhu-i-ga o®-tha bi do® a’, a bi® da, tsi ga,

. Wa/’-ko®-da e-shki do® a’, a bi® da, tsi ga,

. A’-ki-tha-zha-ta bi ki-the mo®-thi® ta 1-tsi® da’, a bi®’ da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 331

63.
64.
65.
66.

67.
68.
69.
70.
(Ale
72.
73%
74.
75.
76.
77.
78.
79.
80.

81.
82.
83.
84.
85.
86.
. Ts’e’ wa-tse-xi mi-kshe i" da’, a bi® da, tsi ga,

. Zhi"’-ga zhu-i-ga o®-tha bi do" a’, a bi® da, tsi ga,

. Ts’e’ wa-tse-xi ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

. Ho®’-ba u-¢a-ki-ba do-ba’, a bi" da, tsi ga,

. U’-hi ki-the mo*-thi® ta i tsi” da’, a bi® da, tsi ga,

. Wa’-zha-zhe a’, a bi® da, tsi ga,

. Tsi’- zhu e-tho®-ba’, a bi" da, tsi ga,

. Zhu’-i-ga o*-the mo®-thi® ta 1 tsi" da’, a bi" da, tsi ga,

. Zhu’-i-ga o®-the mo®-thi® bi do® a’, a bi da, tsi ga,

. Ts’e’ wa-tse-xi ki-the mo"-thi® ta i tsi" da’, a bi® da, tsi ga,

. Be’ hi a-gtha ba zhi ki-the mo®-thi® ta 1 tsi" da’, a bi? da, tsi ga,
. U’-no® a bi shki i-the ki-the mo®-thi® ta i tsi" da, a bi® da, tsi ga,
9. Ho®’-ba u-ca-ki-ba do-ba’, a bi® da, tsi ga,

. U’-hi ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

O’-pxo" do-ga kshe no" a’, a bi? da, tsi ga,

’T"’-zhu-¢i thi"-kshe a’, a bi® da, tsi ga,

I’-tha-thu-¢e xtsi a-ni-ka-shi-ga i" da’, a bi® da, tsi ga,

Wa’-tse mi-ga thi®-kshe a’, a bi" da, tsi ga,

I’-tha-thu-¢e xtsi a-ni-ka-shi-ga i" da’, a bi" da, tsi ga,

Zhi®’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga,

Wa’-ko®-da e-shki do” a’, a bi® da, tsi ga,

A’-ta-kshi" bi ki-the mo*-thi® ta i tsi" da’, a bi® da, tsi ga,
Wa’-ko®-da e-shki do" a’, a bi" da, tsi ga,

O*’-ki-tha-zha-ta bi a-thi® he i* da’, a bi" da, tsi ga,

Zhi®’-ga zhu-i-ga o"-tha bi do" a’, a bi® da, tsi ga,

Wa’-ko®-da e-shki do” a’, a bi" da, tsi ga, :
A’-ki-tha-zha-ta bi ki-the mo®-thi® ta i tsi” da’, a bi® da, tsi ga,
Wa’-ko"-da e-shki do" a’, a bi® da, tsi ga,

Be’ hi o®-gtha mo®-zhi 1" da’, a bi® da, tsi ga,

Zhi®’-ga zhu-i-ga o®-tha bi do® a’, a bi® da, tsi ga,

Be’ hi a-gtha ba zhi ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Wa/’-ko"-da e-shki do? a’, a bi" da, tsi ga,

J"’-dse 0°-wo"-kia-ta thi-ge i" da’, a bi" da, tsi ga,

Zhi®’-ga zhu-i-ga o®-tha bi do" a’, a bi® da, tsi ga,

Wa’-ko®-da e-shki do® a’, a bi® da, tsi ga,

T*’-dse u-kia-ta ba zhi ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,
. Ho®’-ga u-dse-the pe-tho"-ba ni-ka-shi-ga ba do" a’, a bi® da,

tsi ga,

. I*’-gtho"-ga zhu-i-ga the to® a’, a bi® da, tsi ga,
. Ha’! wi-tsi-go e’, e-gi-a bi a’, a bi" da, tsi ga,

THE OSAGE TRIBE [BTH. ANN. 36

. We’-ki-k’o" tho®-tse thi"-ge a-tha, wi-tsi-go e’, e-gi-a bi a’, a bit

da, tsi ga,

. E’-dsi xtsi a’, a bi da, tsi ga,

. We’-ki-k’o" tho"-tse thi®-ge e-she do® a’, a bi" da, tsi ga,

. O’-to"-be pa-xe ta mi-kshe, e’-tsi-the a’, a bi” da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Thu-e’ xtsi ¢i-thu-ce the do® a’, a bi® da, tsi ga,

. Dse’ ko®-ha dsi xtsi a’, a bi® da, tsi ga,

. Ci’ thit-kshe no® a’, a bi" da, tsi ga,

. O'-ga-to"-tha tsi-the to" a’, a bi" da, tsi ga,

. E’-dsi xtsi a-thi" gthi-e do™ a’, a bi® da, tsi ga,

. The’ ho®, wi-zhi®-the, e a’-gthi no®-zhi® a’, a bi? da, tsi ga,

. I’-u-tha-btho"-¢e a-tsi-a-tha ba do® a’, a bi® da, tsi ga,

. No®’-bthe tho®-ta zhi a, wi-¢o"-ga, e’-gi-a bi a’, a bi® da, tsi ga,
. E’-zhi-zhi-¢ka u-to"-ga, wi-co"-ga, e-gi-a bi a’, a bi® da, tsi ga,
. E tho®-zha’, a bi® da, tsi ga,

. We’-ki-k’o" 0®-the o®-mo"-thi® ta 1 tse a’, wi-co"-ga, e’-gi-a bi

a’, a bi® da, tsi ga,

21. Thu-e’ xtsi ¢i-thu-ce the do" a’, a bi® da, tsi ga,

Dse’ u-cko"-cka dsi xtsi a’, a bi® da, tsi ga,

. Tse’-wa-the kshe no" a’, a bi" da, tsi ga,
. No®’-¢i-ge tsi-the to a’, a bi® da, tsi ga,

Ky’-dsi xtsi a-thi® gi e do® a’, a bi" do, tsi ga,

. The ho®’, wi-zhi"-the, e-a-gthi-no*-zhi® to® a’, a bi® da, tsi ga,
. I’-u-tha-btho"-c¢e a-tsi-a-tha ba do® a’, a bi® da, tsi ga,

128. Ba’-ce-ni e-go" tha-dsu-zhe the-tha bi a’, a bi® da, tsi ga,

9. Zhi®’-ga no®-bthe tha ba tho™-tse a, wi-co"-ga, e’-gi-a bi a’, a bi?

da, tsi ga,

. We’-ki-k’o® tho®-tse a-ka, wi-co"-ga, e’-gi-a bi a’, a bi" da, tsi ga,
. Zhit’-ga no™-bthe the mo*-thi® ta i tsi® da’, a bi" da, tsi ga,

. Wa’-zha-zhe a’, a bi® da, tsi ga,

. Tsi’-zhu e-tho®-ba’, a bi® da, tsi ga,

. No®’-bthe the mo*-thi® ta i tsi” da’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Wa’-dsu-ta shi"-to-zhi®-ga kshe a’, a bi® da, tsi ga,

. E/-ki-tho"-ba xtsi o®-ga-xe ta bi a’, wi-¢o™-ga, e’-ki-a bi a’, a

bi® da, tsi ga,

. Zhi®’-ga no®-bthe the mo"-thi® ta i tsi" da’, a bi® da, tsi ga,
. No®’-bthe the mo®-thi® bi do® a’, a bi" da, tsi ga,
. A’-dsu-ta 1-ga-¢i-ge ki-the mo"-thi® ta 1 tsi" da’, a bi® da, tsi ga,

—--—- .

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 333

141. Dse’ go-da ko®-ha dsi xtsi a’, a bi" da, tsi ga,

142. Do’ thi®-kshe no® a’, a bi" da, tsi ga,

143. U’-ga-to"-tha a-tsi-a-tha ba do® a’, a bi® da, tsi ga,

144. He’-dsi xtsi a-thi® gi-e do" a’, a bi® da, tsi ga,

145. She’ e shno" u-tha-dse tha-thi"-she a’, wi-co"-ga, e’-gi-a bi a’,
a bi® da, tsi ga,

146. Ba’-¢e-ni e-go" tha-dsu-zhe the-tha bi a’, a bi" da, tsi ga,

147. Zhi*’-ga no*-bthe the mo™-thi" ta 1 tsi” da’, a bi" da, tsi ga,

148. Zhi®’-ga no*-bthe the mo®-thi® bi do® a’, a bi® da, tsi ga,

149. A’-dsu-ta i-ga-ci-ge ki-the mo®-thi® ta 1 tsi" da’, a bi" da, tsi ga,

150. He’-dsi xtsi a’, a bi® da, tsi ga,

151. Ta he sha-be kshe no® a’, a bi® da, tsi ga,

152. I’-tha-thu-ce 0°-ga-xe ta bi a’, wi-¢o"-ga, e-ki-a bi a’, a bi® da,
tsi ga,

153. I’-tha-thu-ce 0®-ga-xa bi do® a’, a bi® da, tsi ga,

154. Wa’-zha-zhe a’, a bi? da, tsi ga,

155. Tsi’-zhu e-tho®-ba’, a bi? da, tsi ga,

156. No®’-bthe the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

157. No*’-bthe the mo™-thi"bi do” a’, a bi® da, tsi ga,

158. A’-dsu-ta i-ga-¢i-ge ki-the mo*-thi® ta i tsi? da’, a bi® da, tsi ga,

159. No®’-bthe the mo®-thi® bi do" a’, a bi® da, tsi ga,

160. U’-no® a bi i-the ki-the mo*-thi” ta i tsi® da, e’-ki-a bi a’, a bi?
da, tsi ga.

161. Dse’ go-da ko®-ha dsi xtsi a’, a bi® da, tsi ga,

162. U’-cu u-gtho® xtsi ge dsi a’, a bi® da, tsi ga,

168. Ho*’-bthi-cu thi"-kshe no" a’, a bi" da, tsi ga,

164. U’-ga-to®-tha a-tsi-a-tha bi a’, a bi® da, tsi ga,

165. Ga’ thit-kshe shki a’, a bi® da, tsi ga,

166. No®’-bthe the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

167. Zhit-ga no*-bthe the mo®-thi" bi do" a’, a bi® da, tsi ga,

168. U’-no® a bi i-the ki-the mo™-thi" ta i tsi" da’, a bi® da, tsi ga,

169. He’-dsi xtsi a’, a bi® da, tsi ga,

170. Ciu’-ka to™-ga thi®-kshe no® a’, a bi® da, tsi ga,

171. I’-tha-thu-ce 0®-ga-xe ta bi a’, wi-¢o®-ga, e’-ki-a bi a’, a bi" da,
tsi ga,

172. Zhi®’-ga no"-bthe tha bi do" shki a’, a bi" da, tsi ga,

173. U’-no® a bi i-the ki-the mo*-thi® ta i tsi" da’, a bi® da, tsi ga,

174. Wa’-zha-zhe a’, a bi® da, tsi ga,

175. Tsi’-zhu e-tho®-ba’, a bi® da, tsi ga,

176. No®’-bthe the mo®-thi® bi do® shki a’, a bi® da, tsi ga,

177. U’-no" a bi i-the ki-the mo®-thi® ta i tsi da’, a bi® da, tsi ga,

178. Ho®’-ba u-¢a-ki-ba do-ba’, a bi® da, tsi ga,

179. U’-hi ki-the mo®-thi® ta i tsi® da’, a bi® da, tsi ga.

334

THE OSAGE TRIBE [ETH. ANN. 36

O/-PxoN (ELK) GENS

(Free translation, p. 112; literal translation, p. 497)

. He’-dsi xtsi a’, a bi" da, tsi ga,

Ho®’-ga u-dse-the pe-tho"-ba ni-ka-shi-ga ba do™ a’, a bi® da,
tsi ga,

I*’-etho"-ga zhu-i-ga the to" a’, a bi® da, tsi ga,

Ha’! wi-¢o"-ga, e’-gi-a bi a’, a bi® da, tsi ga,

We’-ki-k’o® tho*-tse thi®-ge a-tha, wi-¢o"-ga, e’-gi-a bia’, a bi" da,
tsi ga,

. Thu-e’ xtsi ¢i-thu-ce the do® a’, a bi da, tsi ga,

O/-pxo" do-ga to" no® a’, a bi® da, tsi ga,

Tho’ to® hi no®-zhi® bi a’, a bi" da, tsi ga,

Tho-e’ xtsi gi e do" a’, a bi da, tsi ga,

Ha’! wi-co"-ga, e-gi-a bi a’, a bi® da, tsi ga,

Ni’-ka wi" e-dsi a-ka, wi-zhi®-the, e’ a-gthi no"-zhi® a’, a bi® da,
tsi ga,

Ha’! wi-co"-ga, e’-ki-a bi a’, a bi da, tsi ga,

. Ni’-ka be’ the shki do" a’, a bi® da, tsi ga,
. Wa’-no®-xe a-dsi the o"-the ta bi a’, wi-co"-ga, e’-ki-a bi a’, a bi?

da, tsi ga,

. E’-ta pa mo"-gthe xtsi a’, a bi® da, tsi ga,
. We-a’-ba-cu i-u’-gtha-zhu-zhu-the tsi-the thi®-kshe a’, a bi® da,

tsi ga,

. Thu-e’ xtsi ci-thu-¢a ba do" a’, a bi" da, tsi ga,

. O/-pxo® do-ga to™ no" a’, a bi® da, tsi ga,

. E’/-ta pa mo*-gthe xtsi hi no®-zhi® ba do" a’, a bi® da, tsi ga,

. Ha’! wi-zhi®-the, e’-tsi-the a’, a bi® da, tsi ga,

. Ho®’-ga bthi® a, wi-zhi"-the, e’ to" a’, a bi® da, tsi ga,

. O/-pxo®-to®-ga wi a-to” he a’, wi-zhi®-the e to® a’, a bi® da, tsi ga,
. E’-dsi zhi the thit-ge xtsi a-ni-ka-shi-ga’, wi-zhi®-the, e’ to" a’, a

bit da, tsi ga,

. We’-ki-k’o" tho"-tse a-to® he a’, wi-zhi"-the, e’ to® a’, a bi" da,

tsi ga,

. O’-pxo"-to™-ga shki a’, a bi" da,tsi ga,

. Zha’-zhe a-ki-to® a-to™ he a’, wi-zhi®-the, e’ to™ a’, a bi® da, tsi ga,
. He’-dsi xtsi a’, a bi" da, tsi ga,

. We’-ki-k’o® tho®-tse a-to™ he i" da’, a bi® da, tsi ga,

. Zhi®-ga wa-dsu-ta i-hi-tho"-be o"-tha bi do® shki a’, a bi® da,

tsi ga,

. Wa/-dsu-ta gi-hi-tho"-be mo®-thi® ta 1 tsi® da’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. U’-k’o® tsi-the to" a’, a bi® da, tsi ga,

. Ta’-dse e-no™-ha’, a bi" da, tsi ga,

. Mo*’-ki-ci"-dse tsi-the to" a’, a bi® da, tsi ga,

—-

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 335

35. Ta’-dse ga-xpa dsi a’, a bi® da, tsi ga,
36. Mo®’-ki-ci®-dse tsi-the to" a’, a bi® da, tsi ga,
37. Ho®’-ba tha-gthi® i-he-the to" a’, a bi" da, tsi ga,

38. Ta-dse ba-¢o® dsi a’, a bi® da, tsi ga,
39. Mo*’-ki-ci"-dse tsi-the do" a’, a bi® da, tsi ga,
40. Mo®’-xe ha-xpa-the tse e-go" i-he-the to" a’, a bi® da, tsi ga,

41. Ta’-dse mo®-ha dsi a’, a bi® da, tsi ga,

42. Mo*’-ki-ci-dse tsi-the do" a’, a bi® da, tsi ga,
43. Wa’-ko®-da’, a bi® da, tsi ga,

44. U’-xthi thi"-ge i-he-the to" a’, a bi® da, tsi ga,

45. Ta’-dse a-k’a dsi a’, a bi® da, tsi ga,

46. Mo®’-ki-¢i"-dse tsi-the do" a’, a bi® da, tsi ga,

47. Mo®’-zho® sho®-e-go" xtsi a’, a bi® da, tsi ga,

48. U’-xthi thi"-ge i-he-the to® a’, a bi® da, tsi ga,

49. He’-dsi xtsi a’, a bi® da, tsi ga,

50. We’-ki-k’o" tho®-tse a-to™ he i" da’, a bi® da, tsi ga,

51. Mo?’-ki-ci®-dse tsi-the do" a’, a bi® da, tsi ga,

52. Hi®’ u-bi-bu-dse i-he-the to® a’, a bi® da, tsi ga,

53. Ga’ tse shki a’, a bi® da, tsi ga,

54. Wa’-dsu-ta i1-hi-tho™-be pa-xe i" da’, a bi® da, tsi ga,

55. Xa’-dse wi" a’, a bi" da, tsi ga,

56. Wa’-dsu-ta i-hi-tho"-be wi-kchi-xe i® da’, a bi" da, tsi ga,

57. Zhi®’-ga wa-dsu-ta gi-hi-tho"-be mo*-thi® ta i tsi" da’, a bi® da,
tsi ga.

58. He’-dsi xtsi a’, a bi® da, tsi ga,

59. Mo®’-ki-ci®-dse tsi-the do" a’, a bi® da, tsi ga,

60. Go’-da pa-gthe i-no"-zhi" to® a’, a bi® da, tsi ga,

61. Ni’-dse ta-be ga thi®-kshe shki a’, a bi" da, tsi ga,

62. To®’-dse da-pa e’ no® bi no" a’, a bi” da, tsi ga,

63. Sho®’ xtsi pa-xe 1" da’, a bi® da, tsi ga,

64. To®’-dse wi" wa-dsu-ta gi-hi-tho"-be mo®-thi® ta i tsi? da’, a bi"
da, tsi ga,

65. Thi’-u-ba-he i-sdu-ge ga kshe a’, a bi" da, tsi ga,
66. To®’-dse e no" bi no® a’, a bi" da, tsi ga,
67. Sho” xtsi pa-xe i" da’, a bi® da, tsi ga,

68. No®’-ka o®-he ga kshe a’, a bi® da, tsi ga,

69. A’-thi® wi" she kshe e’ no" bi no® a’, a bi® da, tsi ga,

70. Sho®’ xtsi pa-xe 1" da’, a bi" da, tsi ga,

71. A’-thi® wi® gi-ta-pe mo®-thi® bi do™ shki a’, a bi" da, tsi ga,
72. Wa’-dsu-ta gi-hi-tho*-be mo®-thi® ta i tsi” da’, a bi® da, tsi ga,

THE OSAGE TRIBE (ETH. ANN. 36

. Ta’-hi u-k’a-be ga tse shki a’, a bi® da, tsi ga,

. A’-thi" u-k’a-be e’ no® bi no® a’, a bi® da, tsi ga,

. Sho?’ xtsi pa-xe 1” da’, a bi® da, tsi ga,

. A’-thi® u-k’a-be wi" gi-ta-pe mo*-thi® bi do® shki a’, a bi® da,

tsi ga,

. Wa/-dsu-ta gi-hi-tho®-be mo*-thi2 ta i tsi® da’, a bi® da, tsi ga,

. Pa pa-ci ga tse shki a’, a bi® da, tsi ga,

. A’-thi® pa-ci wi" she tse e’ no® bi no” a’, a bi® da, tsi ga,

. Sho”’ xtsi pa-xe i" da’, a bi® da, tsi ga,

. A’-thi® pa-¢i wi" gi-ta-pe mo®-thi" bi do" shki a’, a bi" da, tsi ga,
. A’-thi" pa-¢i wi® wa-dsu-ta gi-hi-tho"-be mo®-thi® ta 1 tsi? da’,

a bi® da, tsi ga,

. He’ ga-xa u-dse ga thi®-kshe, shki a bi® da, tsi ga,
. 7I"’ ga-ka e no® bi no® a’, a bi® da, tsi ga,
. 7I’ ga-ka wi" wa-dsu-ta gi-hi-tho"-be mo®-thi® ta i tsi" da’, a bi®

da, tsi ga,

. He’ ga-xa u-ho"-ge ga kshe a’, a bi" da, tsi ga,
. Ga’-xa zhi®-ga wi" a’, a bi® da, tsi ga,
. Wa’-dsu-ta gi-hi-tho*-be mo®-thi® ta, i tsi® da’, a bi®, da, tsi ga,

. He’ ga-xa u-wa-to" ga kshe a’, a bi" da, tsi ga,
. Wa’-tsi-shka e’ no® bi no® a’, a bi" da, tsi ga,
. Wa’-tsi-shka wi® wa-dsu-ta gi-hi-tho®"-be mo®-thi® ta i tsi® da’,

a bi" da, tsi ga,

. He’ ga-xa u-gtho®-the ga kshe a’, a bi® da, tsi ga,

. Co"’-ca"-ga wi" e no® bi no" a’, a bi? da, tsi ga,

. Sho®’xtsi pa-xe 1"-da’, a bi® da, tsi ga,

. Co®’-¢o®-ga wi" gi-ta-pe mo®-thi® bi do® shki a’, a bi® da, tsi ga,
. Wa’-dsu-ta gi-hi-tho*-be mo®-thi® ta i tsi® da’, a bi® da, tsi ga,

. He’ ga-xa u-gtho®-the kshe shki a’, a bi® da, tsi ga.

. Ga’-xa gtho"-the ga kshe a’, a bi" da, tsi ga,

. Wa’-dsu-ta i-hi-tho"-be pa-xe i" da’, a bi" da, tsi ga,

. Ga/-xa wi" gi-ta-pe mo®-thi® bi do® shki a’, a bi® da, tsi ga,

. Wa’-dsu-ta gi-hi-tho"-be mo®-thi® ta i tsi® da’, a bi® da, tsi ga,

. Zhi®’-ga ta-bthe tha bi do® shki a’, a bi da, tsi ga,

. U’-ga-¢o"-thi® xtsi thi®-ge a’, a bi® da, tsi ga,

. Wa’-dsu-ta gi-hi-tho®-be mo?-thi® ta i tsi" da’, a bi® da, tsi ga,
. U’-pa-ce tho"-dsi shki a’, a bi® da, tsi ga,

. Wa/’-dsu-ta gi-hi-tho®-be mo®-thi® ta 1 tsi" da’, a bi® da tsi ga,
. Wa’-zha-zhe a’, a bi® da, tsi ga,

. Tsi-’zhu e-tho®-ba’, a bi® da, tsi ga,

. We’-ki-k’o" the mo®-thi® ta i tsi" da’, a bi® da, tsi ga.

ee ee ee

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 337

N=

MoN’-sHKON

(Free translation, p. 116; literal translation, p. 502)

. He’-dsi xtsi a’, a bi" da, tsi ga,

Ho?’-ga u-dse-the pe-tho"-ba ni-ka-shi-ga ba do" a’, a bi" da, tsi ga,

. I*’-gtho"-ga zhu-i-ga the to™ no” a’, a bi® da, tsi ga,

Ha’! wi-ca®-ga, e-gi-a bi a’, a bi" da, tsi ga,

We’-ki-k’o" tho®-tse thi®-ge a-tha, wi-¢o"-ga, e’-gi-a bi a’, a bi®
da, tsi ga,

Ga’ xtsi hi tha 1 do" a’, a bi® da, tsi ga,

Tse’-xe xtsi ge dsi a’, a bi" da, tsi ga,

Ni’-ka wi" tho to" hi no®-zhi® bi a’, a bi" da, tsi ga,

Sha’-ge ba-ha to" hi no®-zhi® bi a’, a bi® da, tsi ga,

Kt’-dsi xtsi gi-e do" a, a bi® da, tsi ga,

Wi’-co"-ga ba’, a bi® da, tsi ga,

. O’-k’o" xtsi a-gi a-ba, wi-¢o"-ga, e’-ki-a bi a’, a bi" da, tsi ga,
. Ni’-ka wi" e-dsi a-ka, wi-zhi®-the, e’-a-gthi no®-zhi® a

,

, a bi® da,

tsi ga,

. Ha’! wi-co"-ga, e-gi-a bi a’, a bi® da, tsi ga,
? fo) - Db
. Ni’-ka wi® e-dsi a-ka, wi-zhi"-the, e’-a-gthi-no®-zhi" to® a’, a bi®

da, tsi ga,

. No®’-be zha-ta ga-xe a-ka, wi-zhi®-the, e’ a-gthi-na™-zhi™ to" a’,

a bi" da, tsi ga,

7 Ha’! wi-¢o"- a, e’-ki-a bi a’, a biz da tsl ga
5 . 7% betes)
. Ni’-ka be to" shki do® aa) bit da, tsi ga,
. . 5

Wa’-no"-xe a-dsi the o®-the ta bi a’, wi-c¢o"-ga, e’-ki-a bi a’, a bi®
da, tsi ga,

. E’-ta pa-mo*-gthe xtsi a’, a bi" da, tsi ga,
. Ci’‘thu-¢a ba do™ a
. Ni’-ka wi? tho to" hi no®-zhi" bi a’, a bi" da, tsi ga, >
. No®’-be zha-ta ga-xe no"-zhi" to" a’, a bi® da, tsi ga,

,

, a bi? da, tsi ga,

Ha’! wi-¢o"-ga, e’-gi-a bi a’, a bi" da, tsi ga,

. Ni’-ka be tha to® she, e’-gi-a bi a’, a bi" da, tsi ga,

. Ho®’-ga bthi® a, wi-zhi®-the, e’ to" a’, a bi" da, tsi ga,

. Mo”’shko" wi a’-to" he a’, wi-zhi"-the, e to" a’, a bi" da, tsi ga,
8. Mo"’-thi"-ka zhi®-ga wi a’-to® he a’, wi-zhi®-the, e’ to® a’, a bi®

da, tsi ga,
Wi’-zhi®-the, e’ tsi-the a’, a bi" da, tsi ga,

. E’-dsi zhi the thi®-ge a-ni-ka-shi-ga’, wi-zhi"-the, e’ to™ a’, a bi®

da, tsi ga,
We’-ki-k’0" a-to" he a’, wi-zhi"-the, e’ to" a’, a bi" da, tsi ga,
We’-ki-k’o" tho®-tse a-to™ he i® da’, a bi" da, tsi ga,

2786—21- 22

THE OSAGE TRIBE [pTH. ANN. 36

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Mo®’-to-to-be ho"’-¢ka do" a’, a bi® da, tsi ga,

. K’u’-shi kshi-gthe do® a’, a bi" da, tsi ga,

. Mo®’-thi"-ka sha-be thi®-kshe a’, a bi® da, tsi ga,

. Ba’-ha tsi no™-zhi® to® a’, a bi® da, tsi ga,

. The’, wi-zhi®-the, e tsi-the a’, a bi" da, tsi ga,

. We’-ki-k’o" shka-xe tse a’, wi-zhi"-the, e’ to® a’, a bi" da, tsi ga,
. Tho®’-dse ba-he e’-to™-ha no® shki do" a’, a bi® da, tsi ga,

. Da’ i-sdu-ts’a-ga zhi tha thi®-she ta tse a’, wi-zhi®-the, e’ ton a’, a

bi® da, tsi ga,

. We’-shno" wi-gi-the a-to™ he a’, wi-zhi®-the, e’ to™ a’, a bi® da,

tsi ga,

. I’-tha-pi-thi® xtsi a’, a bi? da, tsi ga,

. K’u’-shi kshi-gthe do® a’, a bi" da, tsi ga,

. Mo®’-thi?-ka to-ho thi"-kshe a’, a bi® da, tsi ga,

. Ba’-ha tsi-no"-zhi® to® a’, a bi" da, tsi ga,

. The’, wi-zhi"-the, e’ tsi-the a’, a bi® da, tsi ga,

. We’-ki-k’o" tha the tha thi"-she ta tse a’, wi-zhi®-the, e’ tsi-the

a’, a bi? da, tsi ga

. We’-go"-tha a-ni tha thi®-she do" shki a’, a bi® da, tsi ga,
. Da’ i-sdu-ts’a-ga zhi tha thi®-she ta tse a’, wi-zhi"-the, e’ tsi-the

a’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,
. We’-ki-k’o" tha the tha thi®-she ta tse a’, wi-zhi"-the, e’ tsi-the

a’, a bi® da, tsi ga,

. I’-tha-bthi® 0° xtsi a’, a bi" da, tsi ga,

. K’u’-shi kshi-gthe do® a’, a bi® da, tsi ga,

. Mo®-thi®’-ka zhu-dse thi®-kshe a’, a bi® da, tsi ga,

. Ba’-ha tsi no®-zhi® to® a’, a bi® da, tsi ga,

. Ga’ thi®-kshe shki a’, a bit da, tsi ga,

. We’-ki-k’o" tha the tha thi*-she ta tse a’, wi-zhi"-the, e’ tsi-the

a’, a bi? da, tsi ga,

. We’-mo"-ka the thi’-o-ts’e-ga tha thi®-she, ta tse a’, wi-zhi"-the,

e’ tsi-the a, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. I’-do-ba 0" xtsi a’, a bi® da, tsi ga,

. K’u’-shi kshi-gthe do® a’, a bi" da, tsi ga,

. Mo®-thi®’-ka ¢i thi"-kshe a’, a bi" da, tsi ga,

. Ba’-ha tsi no®-zhi® to" a’, a bi® da, tsi ga,

. Ga’ thi-kshe shki a’, a bi® da, tsi ga,

. We’-ki-k’o® tha-the tha thi"-she ta tse a’, wi-zhi"-the, e’ ton a’, a

bi® da, tsi ga,

. We’-ki-k’o® tha-the tha thi®-she do" shki a’, a bi® da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 889

68.
69.

70.
71.
72.
73.

wOne

MH SOON SO

— jt

—
i)

13.

Tho®’-dse ba-he’ e-to"-ha no® shki do" a’, a bi® da, tsi ga,
Da’ i-sdu-ts’a-ga zhi tha thi"-she ta tse a’, wi-zhi®-the, e’ to” a’, a
bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

No*’-be zha-ta ga tse a’, a bi" da, tsi ga,

E’shki do® a’, a bi® da, tsi ga,

We’-ki-k’o" tha-the tha thi™-she ta tse a’, wi-zhi"-the, e’ to® a’, a
bi® da, tsi ga,

. Zho"’-xa zha-ta e’ no® bi no" a’, a bi® da, tsi ga,

. Sho” xtsi wi-kshi-the i" da, wi-zhi®-the, e’ to" a’, a bi" da, tsi ga,
. Mi’/hi-e ge ta’, a bi® da, tsi ga,

. We’-go®-tha a-ni tha thi™-she do" shki a’, a bi® da, tsi ga,

. Da’ i-sdu-ts’a-ga zhi tha thi"-she ta tse a’, wi-zhi"-the, e’ to" a’, a

bi® da, tsi ga.

I/-BA-TSE TA-DSE GENS

(Free translation, p. 118; literal translation, p. 504)

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Ha’! wi-¢o"-ga, e’-ki-a bi a’, a bi® da, tsi ga,
. We’-ki-k’on tho®-tse thi®-ge a-tha, wi-co®-ga, e’-ki-a bi a’, a bi®

da, tsi ga,

. I*’-gtho"-ga zho-i-ga the to® a’, a bi da, tsi ga,
. Thu-e’ xtsi ¢i-thu-¢e the do® a’, a bi® da, tsi ga,

Tse’-xe xtsi ge dsi a’, a bi® da, tsi ga,

Ho*’-ga we-ha-ge to" a’, a bi" da, tsi ga,

Tho’ to® hi no®-zhi® bi a’, a bi® da, tsi ga,
Ha’! wi-zhi"-the, e’-tsi-the a’, a bin da, tsi ga,

. Ni’-ka be tha-to*-she a’, a bi" da, tsi ga,
. Ho®’-ga Gthe-zhe wi a’-to"-he a’, wi-zhi®-the, e to" a’, a bi® da,

tsi ga,

. Ho®’-ga bthi® a’, wi-zhi®-the, e’ to a’, a bi" da, tsi ga,

We’-ki-k’o" tho®-tse a-to®-he a’, wi-zhi®-the, e’ to" a’, a bi® da,
tsi ga,

. We’-ki-k’o" 0®-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

. We’-kitk’o" o®-the mo®-thi® bi do" a’, a bi® da, tsi ga,

. Wa’-zha-zhe a’, a bi® da, tsi ga,

. Tsi’-zhu e-tho"-ba’, a bi" da, tsi ga,

. We’-ki-k’o" o*-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

. We’-ki-k’o" o®-the mo*-thi® bi do" a’, a bi® da, tsi ga,

. Tho®’-dse ba-he e-to®-ha no" shki do® a’, a bi" da, tsi ga,

. We’-ki-k’o" gi-o-ts’e-ga ki-the mo®-thi" ta i tsi" da’, a bi® da,

tsi ga,
We’-shno" wi-gi-the a-to"-he a’, wi-zhi®-the, e to® a’, a bi® da,
tsi ga.

340

THE OSAGE TRIBE [PTH. ANN. 36

TSI’-ZHU DIVISION

Tue Tsi’-zHu Wa-NON GENS
(Free translation, p. 118; literal translation, p. 505)
He’-dsi xtsi a’, a bi" da, tsi ga,
Tsi’-zhu u-dse-the pe-tho"-ba ni-ka-shi-ga ba do® a’, a bi® da,
tsi ga,
Tsi/-zhu Wa-no"-thi"-kshe a’, a bi® da, tsi ga,
Ha’! wi-tsi-go e’, e-gi-a bi a’, a bi" da, tsi ga,
We’-ki-k’o" tho"-tse thi®-ge a-tha, wi-tsi-go, e’, e-gi-a bi a’, a bi®
da, tsi ga,
Ha’! zhi®-ga, e-tsi-the a’, a bi" da, tsi ga,
We’-ki-k’o" tho"-tse thi"-ge’ e-she do" a’, a bi" da, tsi ga,
We’-ki-k’o" tho®-tse mi-kshe 1" da’, a bi® da, tsi ga,
Wa’-ko"-da Ho®-ba do" thi"-kshe a’, a bi" da, tsi ga,

. Zhu’-i-ga the xtsi a-ni-ka-shi-ga mi-kshe 1" da’, a bi® da, tsi ga,
. Zhi®’-ga zhu-i-ga o"-tha bi do® a

/

, a bi® da, tsi ga,
Wa’-ko"-da Ho®-ba do" thi®-kshe a’, a bi" da, tsi ga,

. Zhu’-i-ga the xtsi ni-ka-shi-ga ki-the mo®-thi" ta i tsi" da’, a bi®

da, tsi ga,

. Zhu’-i-ga the mo®-thi" bi do® a’, a bi® da, tsi ga,

I’-ts’a thi"-ge mo®-thi® ta 1 tsi" da’, a bi" da, tsi ga,
U’-no® tha bi do" shki a’, a bi® da, tsi ga,
U’-no® a bi i-the ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

Zhit’-ga zhu-i-ga tha bi ga’ no®-zhi® da’, a bi" da, tsi ga,
Wa’-ko"-da Ho®-do" thi"-kshe a’, a bi" da, tsi ga,
Zhu’-i-ga the xtsi a-ni-ka-shi-ga mi-kshe i" da’, a bi" da, tsi ga,

. Zhi®’-ga zhu-i-ga o®-tha bi do" a’, a bi® da, tsi ga,

. Ts’e’ wa-tse-xi mi-kshe i" da’, a bi® da, tsi ga,

. Zhit’-ga zhu-i-ga o®-tha bi do® a’, a bi" da, tsi ga,

. Ts’ e’ wa-tse-xi ki-the mo®-thi" ta i tsi® da’, a bi® da, tsi ga,

Wa’-tse Do-ga thi"-kshe a’, a bi® da, tsi ga,

. Ga’ thit-kshe shki a’, a bi® da, tsi ga,
. Zhi®’-ga zhu-i-ga the mo*-thi" ta 1 tsi®-da’, a bi® da, tsi ga,
. Zhi®’-ga zhu-i-ga tha bi do" a’, a bi® da, tsi ga,

U’-no® a bi i-the ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga,

Wa’-tse Mi-ga thi®-kshe a’, a bi® da, tsi ga,
Ga’ thit-kshe shki a’,\a bi da, tsi ga,
Zhi®’-ga zhu-i-ga the mo®-thi® bi do” a’, a bi" da, tsi ga,

. Ts’e’ wa-tse-xi ki-the mo"-thi® ta i tsi" da’, a bi® da, tsi ga,

U’-no® tha bi do® shki a’, a bi® da, tsi ga,

. U’-no" a bi i-the ki-the mo®-thi" ta i tsi" da’, a bi" da, tsi ga,

_———

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 341

Sie
38.
39.
40.
41.
42.
43.
44.
. O'-do® a bi gi-tsi-ca ki-the mo®-thi” ta i tsi" da’, a bi" da, tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

Wa’-ko"-da tse-ga xtsi e-tho"-be hi no® bi a’, a bi® da, tsi ga,
Tha’-ta dsi a’, a bi" da, tsi ga,

Ga’-gthe-zhe sha-pe tse no" a’, a bi" da, tsi ga,

E’-shki do" a’, a bi" da, tsi ga,

Wa’-we-a-ga-¢ko"-the i® da’, a bi® da, tsi ga,

O’-do® e no® bi no® a’, a bi? da, tsi ga,

O’-do® tha bi do" shki a’, a bi® da, tsi ga,

Thi’-u-ba-he i-sdu-ga dsi a’, a bi" da, tsi ga,

. Ga’-gthe-zhe pe-tho-ba ha tse no" a’, a bi® da, tsi ga,
. Ga’ tse shki a’, a bi" da, tsi ga,
. Wa’-we-a-ga-cko"-the i® da’, a bi" da, tsi ga,
. O’-do® e no® bi no® a’, a bi da, tsi ga,
. Sho”’ xtsi i-tse a-the 1 da’, a bi" da, tsi ga,
ts t=)
52.
. O'-do®" a bi gi-tsi-ga ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga.

Zhi*’-ga we-tha-wa mo®-thi" bi do" a’, a bi® da, tsi ga,

. He-dsi xtsi a, a bi" da, tsi ga,
. Ho” a-do® zhi®-ga zhu-i-ga tha bi go" no® shki a, hi? a’, a bi® da,

tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Tsi/-zhu Wa-no® thi®-kshe a’, a bi" da, tsi ga,

. Wa’-zhi®-ga pa stse-dse do™ a’, a bi® da, tsi ga,
. Ga’ thi®-kshe shki a’, a bi" da, tsi ga,

Zhu’-i-ga the xtsi a-ni-ka-shi-ga mi-kshe i® da’, a bi® da, tsi ga,

. Wa’-ko®-da Ho®-ba do" thi®-kshe a’, a bi® da, tsi ga,
. I’-tha-thu-ce xtsi a-ni-ka-shi-ga mi-kshe 1° da’, a bi® da, tsi ga,

. Wa’-ko®-da Hot-do® thi®-kshe a’, a bi® da, tsi ga,
. I-tha-thu-¢e xtsi a-ni-ka-shi-ga 1" da’, a bi® da, tsi ga,

. Wa’-tse Do-ga thi"-kshe a’, a bi" da, tsi ga,

. I’-tha-thu-ce xtsi a-ni-ka-shi-ga i" da’, a bi? da, tsi ga,

. Zhit’-ga zhu-i-ga o"-tha bi do" a’, a bi" da, tsi ga,

. Wa’-shi-shi u-bu-dse xtsi i-the ki-the mo®-thi® ta i tsi® da’, a bi?

da, tsi ga,

. Mi/hi-e ge ta’, a bi" da, tsi ga,

We’-go"-tha a-thi® mo®-thi® bi do" shki a’, a bi® da, tsi ga,

. Da’ thu-ts’a-ga zhi ki-the mo"-thi" ta 1 tsi" da’, a bi da, tsi ga,

. Wa’-tse Mi-ga thi"-kshe a’, a bi" da, tsi ga,
. I’-tha-thu-ce xtsi a-ni-ka-shi-ga 1" da’, a bi" da, tsi ga,
. Mi‘hi-e ge ta’, a bi" da, tsi ga,

We’-go"-tha a-thi® mo®-thi® bi do® shki a’, a bi® da, {si ga,

—

THE OSAGE TRIBE [prH. ANN. 36

. Da’ thu-ts’a-ga zhi ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,
. Wa’-shi-shi u-bu-dse xtsi i-the ki-the mo™-thi® ta i tsi" da’, a

bi® da,

. Zhi®’-ga zhu-i-ga o®-tha bi do" a’, a bi® da, tsi ga,

. U’-no" a bi i-the ki-the mo*-thi® ta i tsi" da’, a bi® da, tsi ga,

. Ho®’-ba u-¢a-ki-ba do-ba shki a’, a bi da, tsi ga,

. U’-hi ki-the mo*-thi® ta i tsi” da’, a bi® da, tsi ga,

. Wa’-zha-zhe a’, a bi" da, tsi ga,

. Ho®’-ga e-tho™-ba’, a bi® da, tsi ga,

. We’-ki-k’o" o®-the mo"-thi® bi do" a’, a bi® da, tsi ga,

. Da thu-ts’a-ga zhi ki-the mo®-thi® ta i tsi" da, a bi® da, tsi ga.

Mi-K’1N’ Wa-NON

(Free translation, p. 122; literal translation, p. 508)

. He’-dsi xtsi a’, a bi" da, tsi ga,

2. Tsi’-zhu u-dse-the pe-tho™-ba ni-ka-shi-ga ba do" a’, a bi® da»

tsi ga,

. Mi’-k’i" Wa-no? thi®-kshe a’, a bi® da, tsi ga,
. Ha’! wi-tsi-go-e’, e-gi-a bi a’, a bi" da, tsi ga,
. We’-ki-k’o® tho®-tse thi®-ga a-tha, wi-tsi-go-e’, e-gi-a bi a, a bi?

da, tsi ga,

. Ha’! zhi-ga, e’ tsi-the a’, a bi" da, tsi ga

. We’-ki-k’a" tha®-tse thi™-ge’ e-she do" a’, a bi® da, tsi ga,

. We’-ki-k’o" tho®-tse mi-kshe i” da’, a bi® da, tsi ga,

. Wa’-ko"-da Ho®-ba do® thi®-kshe a’, a bi" da, tsi ga,

. Zhu’-i-ga the xtsi a-ni-ka-shi-ga mi-kshe i” da’, a bi® da, tsi ga,
. Zhi*’-ga zhu-i-ga o"-tha bi do" a’, a bi® da, tsi ga,

. Wa’-ko®-da Ho*-ba do" thi®-kshe a’, a bi® da, tsi ga,

. Zhu’-i-ga the xtsi ni-ka-shi-ga ki-the mo®-thi® ta i tsi" da’, a bi®

da, tsi ga,

. Zhu’-i-ga the mo®-thi® bi do” a’, a bi® da, tsi ga,

. I’-ts’a thi™-ge mo®-thi® ta i tsi" da’, a bi" da, tsi ga,

. U’-no® tha bi do® shki a’, a bi" da, tsi ga,

. U’-no® a bi i-the ki-the mo®-thi" ta 1 tsi" da’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Wa’-ko®-da Ho®-do® thi®-kshe a’, a bi" da, tsi ga,

. Zhu’-i-ga the xtsi a-ni-ka-shi-ga mi-kshe i" da’, a bi® da, tsi ga,

. Zhi®’-ga zhu-i-ga o®-tha bi do® a’, a bi® da, tsi ga,

. Wa’-ko®-da Ho® do® thit-kshe a’, a bi® da, tsi ga,

. Zhu’-i-ga the xtsi ni-ka-shi-ga ki-the mo™-thi" ta 1 tsi" da’, a

bi? da,

24. Ts’e’ wa-tse-xi mi-kshe i" da’, a bi® da, tsi ga,
25. Wa/-ko®-da Ho® do® thi®-kshe a’, a bi® da, tsi ga,
. Zhu’-i-ga the mo®-thi® bi do" a’, a bi" da, tsi ga,

LA FLESCH] TRIBAL RITES—OSAGE LANGUAGE 3438

. Ts’e’ wa-tse-xi ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,
. U’-no® tha bi do® shki a’, a bi® da, tsi ga,
. U’-no® a bi i-the ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga,

. Wa’-tse Do-ga thi®-kshe a’, a bi da, tsi ga,

. Ga’ thi®-kse shki a’, a bi® da, tsi ga,

. Zhu’-i-ga the xtsi a-ni-ka-shi-ga mi-kshe i" da’, a bi® da, tsi ga,
. Zhi®’-ga zhu-i-ga tha bi do® a’, a bi" da, tsi ga,

. Wa’-tse Do-ga thi®-kshe a’, a bi" da, tsi ga,

. Zhu’-i-ga the mo®-thi® bi do" a’, a bi® da, tsi ga,

. Ts’e’ wa-tse-xi ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

. U’-no® tha bi do® shki a’, a bi® da, tsi ga,

. U’-no® a bi i-the ki-the mo®-thi® ta i tsi” da’, a bi® da, tsi ga,

. Wa’-tse Mi-ga thit-kshe a’, a bi® da, tsi ga,

. Zhu’-i-ga the xtsi a-ni-ka-shi-ga mi-kshe i* da’, a bi® da, tsi ga,
. Zhi®’-ga zhu-i-ga tha bi do" a’, a bi" da, tsi ga,

. Ts’e wa-tse-xi ki-the mo®-thi® ta i tsi® da’, a bi® da, tsi ga,

. U’-no® tha bi do® shki a’, a bi® da, tsi ga,

. U’-no® a bi i-the ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Zhi®’-ga zhu-i-ga tha bi ga no®-zhi" da’, a bi® da, tsi ga,

. Wa’-ko®-da tse-ga xtsi e-tho*-be hi no® bi a’, a bi® da, tsi ga,

. Tha’-ta dsi a’, a bi da, tsi ga,

. Ga’-gthe-zhe sha-pe tse no" a’, a bi® da, tsi ga,

. Ga’ tse shki a, a bi? da, tsi ga,

. Wa/-we-a-ga-cko"-the i da’, a bi® da, tsi ga,

. Zhi®’-ga we-tha-wa mo?-thi" bi do® a’, a bi® da, tsi ga,

. O/-do® gi-tsi-ca a bi i-the ki-the mo®-thi® ta i tsi" da’, a bi® da,

tsi ga.

. Wa’-ko"-da tse-ga xtsi e-tho™-be hi no® bi a’, a bi" da, tsi ga,

. Thi’-u-ba-he i-sdu-ge dsi a’, a bi? da, tsi ga

. Ga’-gthe-zhe pe-tho®-ba tse no" a’, a bi® da, tsi ga,

. Ga’ tse shki a’, a bi" da, tsi ga,

. Wa’-we-a-ga-¢ko"-the i" da’, a bi® da, tsi ga,

. Zhi®’-ga we-tha-wa mo®-thi® bi do® a’, a bi" da, tsi ga,

. O’-do® gi-tsi-¢a a bi i-the ki-the mo*-thi® ta i tsi® da’, a bi™ da,

tsi ga.
Ho’ I-nI-KA-SHI-GA

(Free translation, p. 123; literal translation, p. 510)

. He’-dsi xtsi a’, a bi" da, tsi ga,
. Tsi’-zhu u-dse-the pe-tho®-ba ni-ka-shi-ga ba do® a’, a bi® da,

tsi ga,

. Ho’ J-ni-ka-shi-ga thi®-kshe no" a’, a bi® da, tsi ga,

344

THE OSAGE TRIBE (ETH. ANN. 36

4. Ha’! wi-tsi-go e’, e-gi-a bi a’, a bi® da, tsi ga,

. We’-ki-k’o" tho"-tse thi®-ge a-tha, wi-tsi-go e’, e-gi-a bi a’, a bi?

da, tsi ga,

. Ha’! zhi-ga, e’-tsi-the a’, a bi® da, tsi ga,

We’-ki-k’o" tho™-tse mi-kshe 1" da’, a bi" da, tsi ga,

Wa’-ca-be u-ca-ka thi®-ge kshe no® a’, a bim da, tsi ga,
Zhu’-i-ga the xtsi a-ni-ka-shi-ga mi-kshe i" da’, a bi" da, tsi ga,
Zhu’-i-ga the mo®-thi® bi do® a’, a bi® da, tsi ga,

. I’-ts’a thit-ge mo®-thi® ta i tsi" da’, a bi® da, tsi ga,
. U’-no" a bi shki i-the ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga
. . ? > hrs ,

. Ci/-ha u-sha-be ga thi"-kshe shki a’, a bi® da, tsi ga,

. No®’-xthe a-gi-the a-thi" he i” da’, a bi® da, tsi ga,

. No®’-xthe gi-the mo®-thi® bi do" a’, a bi" da, tsi ga,

. No®’-xthe gi-a-da-xe ki-the mo"-thi" ta i tsi" da’, a bi" da, tsi ga,

. Pa’-zhu-zhe sha-be ga thi®-kshe shki a’, a bi" da, tsi ga,
. No®’-xthe a-gi-the a-thi" he i" da’, a bi" da, tsi ga,

No®’-xthe gi-the mo"-thi™ bi do® shki a’, a bi® da, tsi ga,
No®’-xthe gi-a-da-xe ki-the mo®-thi" ta i tsi" da’, a bi" da, tsi ga,

. Zhu’-i-ga ¢a-be ga kshe shki a’, a bi da, tsi ga,

. No®’-xthe a-gi-the a-thi" he i® da’, a bi® da, tsi ga,

. Zhit’-ga no®-xthe gi-the mo®-thi" bi do” shki a’, a bi" da, tsi ga,

. No®’-xthe gi-a-da-xe ki-the mo®-thi" ta i tsi" da’, a bi da, tsi ga,

. Zhit’-ga u-no" gi-the mo®-thi" bi do" shki a’, a bi® da, tsi ga,
. U’-no" a bi i-the ki-the mo®-thi® ta i-tsi® da’, a bi® da, tsi ga,
. Ho®’-ba u-¢a-ki-ba do-ba shki a’, a bi da, tsi ga,

. U’-hi ki-the mo™-thi® ta i tsi® da’, a bi® da, tsi ga.

Xvu-THA ZHU-DSE

(Free translation, p. 124; literal translation, p. 511)

. He’-dsi xtsi a’, a bi" da, tsi ga
+ b]

Tsi’-zhu u-dse-the pe-tho®-ba ni-ka-shi-ga ba do" a’, a bi® da,
tsi ga,
Tsi’-zhu Wa-shta-ge thi®-kshe no® a’, a bi" da, tsi ga
* bo} ’ Jas )
Xu’-tha zhu-dse zhu-i-ga the thit-kshe no" a’, a bi" da, tsi ga
fo} b yw tates]
Ha’! wi-tsi-go e’, e-gi-a bi a’, a bi da, tsi ga,
Zhi"’-ga zhu-i-ga tha bi thi"-ge a-tha, wi-tsi-go e’, e-gi-a bi a’, a
bi" da, tsi ga,
Ha’! zhi-ga, e’-tsi-the a’, a bi" da, tsi ga,
Zhi®’-ga zhu-i-ga tha bi thit-ge’ e-she do" a’, a bi" da, tsi ga,
Zhir’-ga zhu-i-ga o"-tha ba tho®-tse mi-kshe i® da’, a bi" da, tsi ga,
Xu’-tha zhu-dse thit-kshe a’, a bi® da, tsi ga,
Ss to)

,

. Zhu’-i-ga the mo®-thi® bi do®’, a bi" da, tsi ga,
. U’-no" a bi i-the ki-the mo®-thi" ta i tsi" da’, a bi" da, tsi ga,

tt we

Ee eee

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 345

13.
14.
15.

16.

IL Ff
18.
. U’-no® tha bi do® shki a’, a bi® da, tsi ga,

. Hi’-ko® ba-k’i"-tha’ a bi i-the ki-the mo"-thi® ta i tsi" da’, a bi®

tS)
Sues

Ww bo bo
SS &

QW Ww
ne

ww
= co

Ww w
D> o

aw oo
os)

He He
[==]

Be eR Re
& Or He & bo

(i/-ha u-thi-¢tu-be ga thit-kshe shki a’, a bi da, tsi ga,
U’-no® a-gi-the a-thi" he i" da’, a bi" da, tsi ga,

Zhi®’-ga u-no" tha bi do" shki a’, a bi® da, tsi ga,

Uno? a bi i-the ki-the mo®-thi" tai tsi" da’, a bi® da, tsi ga.

Hi’-ko® ba-k’i"-tha ga ge shki a’, a bi® da, tsi ga,
U’-no® a-gi-the a-to" he 1 da’, a bi da, tsi ga
fo) * teint!

da, tsi ga,

. Hi’-zhu-ga-wa ga thi-kshe shki a’, a bi" da, tsi ga,

. U’-no® a-gi-the a-to™ he da’, a bi" da, tsi ga,

. U’-no® tha bi do® shki a’, a bi" da, tsi ga,

. Hi’-zhu-ga-wa a bi i-the ki-the mo®-thi® ta i tsi® da’, a bi" da,

tsi ga,
Tse’-wa-tse u-ga-wa ga thi®-kshe shki a’, a bi® da, tsi ga,
U’-no® a-gi-the a-to™ he i" da’, a bi" da, tsi ga,
U’-no® tha bi do® shki a’, a bi® da, tsi ga,

. U’-no® a bi i-the ki-the mo™-thi® ta i tsi" da’, a bi® da, tsi ga,

Mo?®’-ge u-thi-¢tu-the ga thi"-kshe shki a’, a bi® da, tsi ga,
U’-no® a-gi-the a-thi® he 1 da’, a bi" da, tsi ga,

. U’-no® tha bi do" shki a’, a bi® da, tsi ga,
. Mo®’-ge u-thi-ctu-the a bi i-the ki-the mo*-thi® ta i tsi" da’, a

bi® da, tsi ga.

. A’-zhu-ga-wa ga thi®-kshe shki a’, a bi® da, tsi ga,

. U’-no® a-gi-the a-to® he i" da’, a bi" da, tsi ga,

. U’-no® gi-the mo®-thi® bi do® a’, a bi® da, tsi ga,

. A’-zhu-ga-wa a bi i-the ki-the mo®-thi® ta 1 tsi da’, a bi" da, tsi ga.

. A’-ba-t’u-xa ga thi®-kshe shki a’, a bi" da, tsi, ga,
. E’-shki do® a’, a bi® da, tsi ga,

39.
. Zhi®’-ga u-no® gi-the mo"-thi® bi do" a’, a bi" da, tsi ga,

. A’-ba-t’u-xa a bii-the ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga.

U’-no® a-gi-the a-to® he i" da’, a bi® da, tsi ga,

. Du’-dse u-ga-wa ga thi"-kshe shki a’, a bi" da, tsi ga,

3. E’-shki do® a’, a bi" da, tsi ga,

. U’-no® a-gi-the a-to™ he i"-da’, a bi" da, tsi ga,

. U’-no® gi-the mo®-thi® bi do" a’, a bi® da, tsi ga,

. Du’-dse u-ga-wa a bi i-the ki-the mo®-thi® ta i tsi® da’, a bi" da,

tsi ga.

THE OSAGE TRIBE (ETH, ANN. 36

. Ta’-xpi hi® ¢a-dse ga thi®-kshe shki a’, a bi® da, tsi ga,

. E’ shki do® a’, a bi* da, tsi ga,

. U’-no® a-gi-the a-to® he i* da’, a bi® da, tsi ga,

. U’-no® tha bi do® shki a’, a bi da, tsi ga,

. Ta’-xpi hi" ¢a-dse a bi i-the ki-the mo*®-thi® ta i tsi® da’, a bi® da,

tsi ga.

. Pa’-xi® cka ga thi®-kshe shki a’, a bi® da, tsi ga,

. E’ shki do® a’, a bi? da, tsi ga,

. U’-no® a-gi-the a-to" he i® da’, a bi® da, tsi ga,

. U’-no® tha bi do® shki a’, a bi* da, tsi ga,

. Pa’-xi" ¢i e-go" a bi i-the ki-the mo*-thi® ta i tsi" da’, a bi® da,

tsi ga.

. Wa’-ko"-da Ho®-ba-do® thit-kshe a’, a bi" da, tsi ga,

. Zhu’-i-ga the xtsi a-ni-ka-shi-ga a-to" he i" da’, a bi® da, tsi ga,
. Wa/-ko®-da tse-ga xtsi e-tho®-be hi no" bi a’, a bi® da, tsi ga,

. Wa’-ko®-da zhu-dse u-ga-to® e’-go® kshe no" a’, a bi® da, tsi ga,
. Ga’ kshe shki a’, a bi? da, tsi ga,

. Zhu’-i-ga the xtsi a-ni-ka-shi-ga i" da’, a bi® da, tsi ga,

. Wa’-ko®-da tse-ga xtsi e-tho"-be hi no® bi a’, a bi® da, tsi ga,

. Tha’-ta ta-thi-sho® dsi a’, a bi" da, tsi ga,

. Wa/-gthe to" e-go" to® no" a, a bi" da, tsi ga,

. Wa’-gthe a-gi-the a-to™ he 1" da’, a bi" da, tsi ga,

. Zhi®’-ga wa-gthe gi-the mo®-thi® bi do® shki a’, a bi® da, tsi ga,

. U’-no® a bi i-the ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

. Ni’-ka no" hi do” a’, a bi" da, tsi ga,

. Wa’-gthe gi-the mo®-thi® bi do" a’, a bi® da, tsi ga,

. Wa’-gthe gi-xi-tha zhi ki-the mo®-thi" ta i tsi" da’, a bi® da, tsi ga.

. Wa’-ko®-da tse-ga xtsi e-tho®-be hi no" bi a’, a bi® da, tsi ga,

. I’-sdu-ga dsi a’, a bi® da, tsi ga,

. Wa’-gthe to® e-go" to® no" a’, a bi® da, tsi ga,

. Ga’ wa-gthe a-gi-the a-thi" he i" da’, a bi® da, tsi ga,

. Zhi®’-ga wa-gthe gi-the mo®-thi® bi do" a’, a bi" da, tsi ga,

. U’-no® a bi ithe ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

. Ni’-ka no® hi do® a’, a bi® da, tsi ga,

. Wa’-gthe gi-the mo®-thi" bi do® a’, a bi" da, tsi ga,

. Wa’-gthe gi-xi-tha zhi ki-the mo®-thi® ta 1 tsi® da’, a bi® da, tsi ga.

HON’-BA THA-GTHIN

. Ho®’-ba tha-gthi® xtsi u-wa-ni-ka-shi-ga i" da’, a bi® da, tsi ga,
. Zhi®’-ga zhu-i-ga o®-tha bi do" a’, a bi® da, tsi ga,
. Ho®’-ba tha-gthi® xtsi u-ni-ka-shi-ga ki-the mo®-thi® ta i tsi" da’,

a bi" da, tsi ga.

ee ee

oo

’

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 347

. Wa’-ko®-da sho" e-go" xtsi a’, a bi® da, tsi ga,

. U’-xthi thi®-ge i-he-a-the a-to® he i* da’, a bi" da, tsi ga,

. Zhi®’-ga zhu-i-ga o"-tha bi do" a’, a bi” da, tsi ga,

. Wa’-ko®-da sho" e-go" xtsi a’, a bi® da, tsi ga,

. U’-xthi thi*-ge i-he-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

. Wa’-ko®-da hiu-dse ga kshe a’, a bi® da, tsi ga,
. U’-xthi thi®-ge i-he-a-the a-to® he i" da’, a bi® da, tsi ga,

. Ho®’-ba wa-¢u ga to" a’, bi® da, tsi ga,

. U’-xthi thi®-ge i-he-a-the a-to® he i* da’, a bi® da, tsi ga.
. Wa’-ko®-da mo®-shi ta ga kshe a’, a bi® da, tsi ga,

. U’-xthi thi"-ge i-he-a-the a-to™ he 1" da’, a bi da, tsi ga.

. Wa’-ka"-da sho® e-go" xtsi a’, a bi" da, tsi ga,
. Zhi®’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga,
. U’-xthi thi"-ge i-he-the mo*-thi® ta 1 tsi" da’, a bi" da, tsi ga.

. Wa’-zha-zhe a’, a bi® da, tsi ga,

. Ho®’-ga e-tho®-ba’, a bi® da, tsi ga,

. Zhu’-i-ga o®-the mo®-thi® bi do® a’, a bi® da, tsi ga,

. Mo®’-zho® sho" e-go® xtsi a’, a bi® da, tsi ga,

. U’-xthi thi®-ge i-he-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga.

U’-XTHI THIN-GE

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Tsi’-zhu u-dse-the pe-tho®-ba ni-ka-shi-ga ba do® a’, a bi® da,

tsi ga,

. Tsi’-zhu wi? a, a bi" da, tsi ga,

. U’-xthi thi®-ge xtsi ni-ka-shi-ga to" a’, a bi® da, tsi ga,

. Ha’! wi-tsi-go e’, e-gi-a bi a’, a bi" da, tsi ga,

. Zhi®’-ga zhu-i-ga tha bi thi®-ge a-tha, wi-tsi-go e’, e-gi-a bi a’,

a bi® da, tsi ga,

. Ha’! zhi*-ga, e’ tsi-the a’, a bi da, tsi ga,

. Zhit’-ga zhu-i-ga tha bi thi®-ge e-she do" a’, a bi® da, tsi ga,

. Zhi®’-ga zhu-i-ga tha ba tho®-tse a-to™ he i" da’, a bi" da, tsi ga,
. U’-da-bthu-bthu-e xtsi a-ni-ka-shi-ga i® da’, a bi® da, tsi ga,

. Zhi®’-ga zhu-i-ga o®-tha bi do® a’, a bi" da, tsi ga,

. U’-da-bthu-bthu-e xtsi ni-ka-shi-ga ki-the mo®-thi" ta i tsi® da’,

a bi da, tsi ga.

. Ho*’-ba tha-gthi® xtsi a’, a bi® da, tsi ga,

. U’-wa-ni-ka-shi-ga i" da’, a bi® da, tsi ga,

. Zhi®’-ga zhu-i-ga o®-tha bi do" a’, a bi da, tsi ga,

. Ho®’-ba tha-gthi® xtsi u-ni-ka-shi-ga ki-the mo®-thi® ta i tsi" da’,

a bi? da, tsi ga.

348

119.
120.
121.

122.

THE OSAGE TRIBE [erH, ANN. 36

Ho"’-ba Tha-gthi" shki a’, a bi" da, tsi ga,

Zha’-zhe a-ki-to" a-thi" he i" da’, a bi® da, tsi ga,

Zhi*’-ga zhu-i-ga o"-tha bi do a’, a bi da, tsi ga,

Ho"’-ba tha-gthi" xtsi u-ni-ka-shi-ga ki-the mo®-thi® ta i tsi" da,
a bi® da, tsi ga.

23. No®’-ni-o"-ba zhi"-ga wi" zhu-i-ga a-the a-to" he i" da’, a bi" da’,

tsi ga,

4. Zhit’-ga, a bi" da, tsi ga,

Zhu’-i-ga tha bi do” a’, a bi" da, tsi ga,

6. U’-xthi thir-ge a-ki-gtha-thi" mo"-thi® ta i tsi" da’, a bi® da,

tsi ga,

. Wa’-shi-shi u-dse a-thi" mo®-thi" bi do" shki a’, a bi" da, tsi ga,
8. Wa’-shi-shi u-bu-dse i-the ki-the mo-thi® ta i tsi" da’, a bi" da,

tsi ga,

. We’-no"-bthe mo"-thi® ta i tsi® da’, a bi" da, tsi ga,
. We’-no®-bthe mo®-thi® bi do” a’, a bi" da, tsi ga,
. U’-no" a bi i-the ki-the mo®-thi" ta i tsi" da’, a bi" da, tsi ga.

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Xtha’-¢i zhi"-ga wi" a’, a bi" da, tsi ga,

. Zhu’-i-ga the xtsi a-ni-ka-shi-ga i" da’, a bi® da, tsi ga,

. Ba’-shta e-go™ to" no" a’, a bi" da, tsi ga,

. Zhu’-i-ga the xtsi a-ni-ka-shi-ga i" da’, a bi" da, tsi ga,

. Zhi’-ga zhu-i-ga tha bi do" a’, a bi® da, tsi ga,

. U’-xthi thi-ge ki-the mo®-thi" ta i tsi" da’, a bi® da, tsi ga,

. U’-no" a bi shki i-the ki-the mo"-thi® ta i tsi" da’, a bi" da, tsi ga.
. He’-dsi xtsi a’, a bi" da, tsi ga,

. Zhit’-ga no®-bthe tha bi do® shki a’, a bi® da, tsi ga,

. U’-no® a bi i-the ki-the mo®-thi® ta i tsi” da’, a bi" da, tsi ga.

. Ha’-ba zhu-dse kshe a’, a bi" da, tsi ga,

. Zhu’-i-ga the xtsi a-ni-ka-shi-ga i" da’, a bi da, tsi ga,

. Zhi®’-ga no*-bthe mo®-thi® ta 1 tsi" da’, a bi" da, tsi ga,

. No®’-bthe the mo"-thi® bi do” a’, a bi® da, tsi ga,

. U’-no® a bi i-the ki-the mo*-thi® ta i tsi" da’, a bi" da, tsi ga.

. Ha’-ba to-ho kshe a’, a bi da, tsi ga,

. Ga’ kshe shki a’, a bi" da, tsi ga,

. No®’-bthe the mo®-thi® ta i tsi" da’, a bi" da, tsi ga,

. No®’-bthe the mo"-thi® bi do" a’, a bi® da, tsi ga,

. U’-no® a bi i-the ki-the mo®-thi® ta i tsi® da’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,
. Ha’-ba gthe-zhe kshe a’, a bi" da, tsi ga,

Ga’ kshe shki a’, a bi® da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 349

156.
157.
158.
159.
160.

161.
162.
163.
164.
165.
166.
167.
168.

169:
170.
irl
172.
173.

174.
175.
176.
CMe

No?’-bthe the mo®-thi® ta i tsi" da, a bi® da, tsi ga,

Zhi®’-ga no"-bthe gi-the mo®-thi® bi do" a’, a bi" da, tsi ga,

U’-no" a bi i-the ki-the mo®-thi" ta i tsi" da’, a bi® da, tsi ga,

Zhi®’-ga no"-bthe the mo*-thi" bi do® a’, a bi® da, tsi ga,

A’-dsu-ta i-ga-¢i-ge a bi 1-the ki-the mo*-thi" ta i tsi® da’, a bi®
da, tsi ga.

He’-dsi xtsi a’, a bi" da, tsi ga,

Ha’-ba ¢i kshe a’, a bi® da, tsi ga,

Ga’ kshe shki a’, a bi® da, tsi ga,

No*’-bthe the mo®-thi" ta i tsi" da’, a bi® da, tsi ga,

No®’-bthe the mo®-thi® bi do" a’, a bi da, tsi ga,

U’-no" a bi i-the ki-the mo®-thi" ta i tsi" da’, a bi" da, tsi ga,
Zhit’-ga no"-bthe the mo®-thi® bi do® a’, a bi" da, tsi ga,
A’-dsu-ta i-ga-¢i-ge ki-the mo"-thi" ta i tsi" da’, a bi® da, tsi ga,

Wa’-zha-zhe a’, a bi® da, tsi ga,
) * 5
Ho?’-ga e-tho"-ba’, a bi" da, tsi ga,
No®’-bthe the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,
No®’-bthe the mo®-thi® bi do" a’, a bi" da, tsi ga
, bP 4 o™
U’-no® a bi i-the ki-the mo®-thi® ta i tsi® da’, a bi® da, tsi ga,

Ho?’-ba u-¢a-ki-ba do-ba’, a bi" da, tsi ga,

U’-hi ki-the mo®-thi® ta i tsi" da’, a bi® tsi ga,

Ho®’-ba tha-gthi® shki a’, a bi" da, tsi ga,

U’-hi ki-the mo*-thi® ta i tsi® da’, a bi® da, tsi ga.
Ts’’-zHU WE-HA-GE (THE Last Ts1’-zHU) GENS

(Free translation, p. 130; literal translation, p. 516)

. He’-dsi xtsi a’, a bi® da, tsi ga,

Tsi’-zhu u-dse-the pe-tho"-ba ni-ka-shi-ga ba do® a’, a bi® da
‘; rf . ?
tsi ga,
Tsi-’zhu We-ha-ge thi®-kshe no" a’, a bi® da, tsi ga,
. fo} : 5
Ha! wi-tsi-go e’, e-gi-a bi a’, a bi® da, tsi ga,
We’-ki-k’o" tha"-tse thi®-ge a-tha, wi-tsi-go e’, e-gi-a bi a’, a bi®
da, tsi ga,
Ha’! zhi®-ga, e-tsi-the a’, a bi" da, tsi ga,
We’-ki-k’o" tho-tse thit-ge e-she do" a’, a bi" da, tsi ga,
We’-ki-k’o" tho"-tse mi-kshe i" da’, a bi® da, tsi ga,
mind Y ) r- 5

. Wa’-ca-be hit zhu-dse kshe a’, a bi" da, tsi ga,

Zhu’-i-ga the xtsi a-ni-ka-shi-ga mi-kshe i" da’, a bi® da, tsi ga,

. Zhi®’-ga o®-tho®-gi-ni-tha mo*-thi® bi do” a’, a bi® da, tsi ga,
. Uno" a bi i-the ki-the mo*-thi® ta i tsi" da’, a bi" da, tsi ga,
. U’-no® 0®-the mo"-thi® bi do® shki a’, a bi® da, tsi ga,

. U’-no® a bi i-the ki-the mo*-thi" ta i tsi" da’, a bi® da, tsi ga,

THE OSAGE TRIBE [BTH. ANN. 36

}i/-ha u-sha-be ga thi®-kshe shki a’, a bi® da, tsi ga,

. No®’-xthe a-gi-the a-thi® he i" da’, a bi® da, tsi ga,
. Zhi®’-ga no®-xthe gi the mo®-thi" bi do" a’, a bi® da, tsi ga,
. No®/-xthe gi-a-da-xe ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

. Pa’-zhu-zhe sha-be ga-thi"-kshe shki a’, a bi" da, tsi ga,

. No®’-xthe a-gi-the a-thi® he i" da’, a bi® da, tsi ga,

. Zhi®’-ga no®-xthe gi-the mo®-thi" bi do" a’, a bi" da, tsi ga,

. No®/-xthe gi-a-da-xe ki-the mo®-thi® ta 1 tsi® da’, a bi® da, tsi ga,

3. Zhu’-i-ga ¢a-be ga kshe shki a’, a bi® da, tsi ga,

. No®’-xthe a-gi-the a-thi® he i* da’, a bi® da, tsi ga,

. Zhit’-ga no®-xthe gi-the mo®-thi" bi do" a’, a bi® da, tsi ga,

. No®’-xthe gi-a-da-xe ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,
. U’-no® a bi shki i-the ki-the mo®-thi" ta i tsi" da’, a bi" da, tsi ga,
. Zhi®’-ga zhu-i-ga o®-tha bi do” a’, a bi® da, tsi ga,

. U’-no® a bi i-the ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

. Ci’-ha u-thi-¢tu-the ga thi"-kshe shki a’, a bi® da, tsi ga,

. U’-no® a-gi-the a-to™ he i* da’, a bi" da, tsi ga,

. Zhi®’-ga u-no" tha bi do" shki a’, a bi® da, tsi ga,

. U’-no® a bi i-the ki-the mo*-thi® ta i tsi" da’, a bi® da, tsi ga,

. Hi’-ko® ba-k’i-tha ga thi®-kshe shki a’, a bi® da, tsi ga,

. U’-no® a-gi-the a-to" he i" da’, a bi da, tsi ga,

. U’-no® gi-tha bi do" shki a’, a bi" da, tsi ga,

. Hi/-ko"® ba-k’i"-tha a bi i-the ki-the mo*-thi® ta i tsi da’, a

bi® da,

3. Tse’-wa-tse u-ga-wa ga thi"-kshe shki a’, a bi® da, tsi ga,

. U’-no® a-gi-the a-to® he i" da’, a bi? da, tsi ga,

. U’-no® gi-the mo*-thi® bi do” a’, a bi® da, tsi ga,

. U’-no" a bi i-the ki-the mo*-thi® ta i tsi" da’, a bi? da, tsi ga,

. Mo®’-ge u-thi-¢tu-the ga thi®-kshe shki a’, a bi® da, tsi ga,

. U’-no® a-gi-the a-to® he i" da’, a bi" da, tsi ga,

. Zhi®’-ga u-no" tha bi do® shki a’, a bi® da, tsi ga,

. U’-no® a bi i-the ki-the mo*-thi® ta i tsi" da’, a bi® da, tsi ga,

. A’-zhu-ga-wa ga thi®-kshe shki a’, a bi® da, tsi ga,
. U’-no® a bi i-the ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

. A’-ba-t’u-xa ga thi"-kshe shki a’, a bi® da, tsi ga,

. U’-no® a-gi-the a-to" he i* da’, a bi" da, tsi ga,

. U’-no® tha bi do" shki a’, a bi® da, tsi ga,

. A’-ba-t’u-xa a bi i-the ki-the mo*-thi® ta i tsi® da’, a bi" da, tsi ga.

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 35

52.
53.
. U’-no® gi-the mo®-thi® bi do" a’, a bi® da, tsi ga,

. Du’-dse-u-ga-wa a bi i-the ki-the mo®-thi® ta i tsi" da’, a bi® da,

Du’-dse-u-ga-wa ga thi®-kshe shki a’, a bi" da, tsi ga,
U’-no® a-gi-the a-to™ he i? da’, a bi" da, tsi ga,

tsi ga.

. Ta’-xpi hi" ¢a-dse ga thi®-kshe shki a’, a bi" da, tsi ga,

. U’-no® a-gi-the a-to" he i* da’, a bi" da, tsi ga,

. Zhi®’-ga no" hi bi do" a’, a bi® da, tsi ga,

. Ta’-xpi hi® ¢a-dse a bi i-the ki-the mo®-thi® ta 1 tsi™ da’, a bi" da,

tsi ga,

. Pa’-xi® ¢a-dse ¢i e-go® ga thi®-kshe shki a’, a bi" da, tsi ga,

. E’shki do® a’, a bi? da, tsi ga,

. U’-no® a-gi-the a-to® he i da’, a bi® da, tsi ga,

. Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi? da, tsi ga,

. Pa’-xi" ca-dse ¢i e-go" a bi i-the ki-the mo*-thi® ta i tsi® da’, a

bi® da, tsi ga,

. Ho®’-ba u-¢a-ki-ba do-ba’, a bi® da, tsi ga,

. U-hi ki-the mo®-thi® ta i tsi” da, a bi? da, tsi ga,

. Wa’-zha-zhe a’, a bi® da, tsi ga,

. Ho®’-ga e-tho®-ba’, a bi® da, tsi ga,

. Zhu’-i-ga o®-the mo®-thi® bi do? a’, a bi® da, tsi ga,

. U’-no® a bi i-the ki-the mo*-thi® ta i tsi" da’, a bi" da, tsi ga.

TsE THON’-KA

(Free translation, p. 132; literal translation, p. 518)

. He-dsi xtsi a’, a bi? da, tsi ga,
. Tsi’-zhu u-dse-the pe-tho®-ba ni-ka-shi-ga ba do®™ a’, a bi® da,

tsi ga,

. Tse’ Tho®-ka to® no® a’, a bi? da, tsi ga,
. Ha! wi-tsi-go e’, e-gi-a bi a’, a bi® da, tsi ga,
. We’-ki-k’o" tho®-tse thi®-ga a-tha, wi-tsi-go e’, e-gi a, bi a’, a

bi® da, tsi ga,

. Ha’! zhi®-ga, e-tsi-the a’, a bi da, tsi ga,

. We’-ki-k’o® tho®-tse thi®-ga e-she do" a’, a bi® da, tsi ga,

. We’-ki-k’o" tho®-tse a-to™ he i" da’, a bi® da, tsi ga,

. Wa/’-zha-zhe a’, a bi® da, tsi ga,

. Tsi’-zhu e-tho®-ba’, a bi® da, tsi ga,

. We’-ki-k’o® o®-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

. No®’-be dsu-dse o°-the mo*-thi® ta i tsi" da’, a bi® da, tsi ga,
. No®’-be dsu-dse 0*-the mo*-thi® bi do" a’, a bi® da, tsi ga,

. U’-no® a bi i-the ki-the mo*-thi" ta i tsi” da’, a bi® da, tsi ga,
. U’-no® o®-tha bi do" a’, a bi® da, tsi ga,

. Ho®’-ba -uga-ki-ba do-ba’, a bi® da, tsi ga,

. U’-hi ki-the mo®-thi® ta i tsi® da’, a bi® da, tsi ga.

352

—

iw)

. Mo®’-ce ca-tha-ge thi®-kshe no" a
. Zhu’-i-ga the xtsi a-ni-ka-shi-ga 1" da’, a bi" da, tsi ga,
. Zhit’-ga zhu-i-ga tha bi do" a’, a bi" da, tsi ga,

THE OSAGE TRIBE (er. ann. 36

Ny’-Ka WaA-KON-DA-GI

(Free translation, p. 133; literal translation, p. 519)

. He’-dsi xtsi a’, a bi" da, tsi ga,
. Tsi’-zhu u-dse-the pe-tho®-ba ni-ka-shi-ga ba do® a’, a bi® da,

tsi ga,

. Ni’-ka Wa-ko"-da-gi thi®-kshe a’, a bi® da, tsi ga,
. Ha’! wi-tsi-go e’, e-gi a bia’, a bi" da, tsi ga,

We’-ki-k’o" tho"-tse thi"-ga a-tha, wi-tsi-go e, e-gi-a bi a’, a bi?
da, tsi ga,

Ha’! zhi®-ga, e’-tsi-the a’, a bi® da, tsi ga,

We’-ki-k’o" tho®-tse thi"-ge e-she do" a’, a bi® da, tsi ga,

We’-ki-k’o" tho®-tse mi-kshe i" da’, a bi" da, tsi ga,

Mo®’-ce zhu-dse thi"-kshe a’, a bi® da, tsi ga,

. Zhu’-i-ga the xtsi a-ni-ka-shi-ga i" da’, a bi" da, tsi ga,
. Zhi®’-ga zhu-i-ga o"-tha bi do® a

,

, a bi" da, tsi ga,
U’-no® a bi i-the ki-the mo®-thi® ta i tsi® da’, a bi" da, tsi ga,
U’-no® a bi i-the ki-the mo"-thi® bi do" a’, a bi® da, tsi ga,

. I’-ts’a thi"-ge mo”-thi" ta i tsi" da’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Mo®’-¢e ca-be thi®-kshe a’, a bi" da, tsi ga,

. Zhu’-i-ga the xtsi a-ni ka-shi-ga i" da, a bi" da, tsi ga,

. Zhi®’-ga zhu-i-ga tha bi do™ a’, a bi" da, tsi ga,

. U’-no" a bii-the ki-the mo*-thi® ta i tsi" da’, a bi® da, tsi ga,

Mo?’-ce ¢a-be thi®-kshe a’, a bi® da, tsi ga,

. Zhu’-i-ga the mo®-thi® bi do" a’, a bi® da, tsi ga,
2. Xi"’-ha ga-gi a bii-the ki-the mo™-thi® ta i tsi da’, a bi® da, tsi ga.

He’-dsi xtsi a’, a bi® da, tsi ga,

/

, a bi® da, tsi ga,

Mo?*’-ce ¢a-tha-ge thit-kshe no" a’, a bi" da, tsi ga,

. Zhu’-i-ga tha bi do" a’, a bi" da, tsi ga,
9. Ts’e wa-tse-xi ki-the mo®-thi® ta i tsi® da’, a bi® da, tsi ga,

U’-no® tha bi do" shki a’, a bi® da, tsi ga,
U’-no® a bi i-the ki-the mo"-thi" ta i tsi" da’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,
. Mo?’-ce ci thi®-kshe no" a’, a bi® da, tsi ga,

Zhu’-i-ga the xtsi a-ni-ka-shi-ga i" da’, a bit da, tsi ga,
Zhi®’-ga zhu-i-ga tha bi do" a’, a bi" da, tsi ga,
I’-ts’a thi"-ge mo?-thi® ta i tsi® da’, a bi" da, tsi ga,

. Ts’e wa-tse-xi ki-the mo*-thi® ta i tsi" da’, a bi® da, tsi ga,

U’-no® tha bi do" shki a’, a bi" da, tsi ga,
U’-no® a bi i-the ki-the mo"-thi" ta 1 tsi" da’, a bi" da, tsi ga.

eS

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 353

40.
41.
42.

43.
44.
45.
46.
47.
48.
49.
50.
51.
52.

He’-dsi xtsi a’, a bi® da, tsi ga,
Ho®’-ba do-ba shki a’, a bi® da, tsi ga,
U’-hi ki-the mo"-thi® ta i tsi" da’, a bi® da, tsi ga,

Zhi®’-ga zhu-i-ga tha bi ga no®-zhi® da’, a bi® da, tsi ga,
Ba’-¢i ¢a-gi thi®-kshe no® a’, a bi® da, tsi ga,

Ga’ thit-kshe shki a’, a bi" da, tsi ga,

Zhu-i-ga the xtsi a-ni ka-shi-ga i® da’, a bi® da, tsi ga,
Wa’-to"-ci ¢a-gi thi®-kshe no® a’, a bi® da, tsi ga,
I’-tha-ki-tho"-ba xtsi a-ni-ka-shi-ga i" da’, a bi® da, tsi ga,
Zhi®’-ga zhu-i-ga tha bi do® a’, a bi® da, tsi ga,

U’-no® a bi i-the ki-the mo®-thi® ta i tsi® da’, a bi" da, tsi ga,
Zhi®’-ga no®-bthe gi-the mo®-thi® bi do® a’, a bi" da, tsi ga,
U’-no® a bi i-the ki-the mo®-thi® ta i tsi” da’, a bi® da, tsi ga,

THo’-xE Pa Tur-HoN

(Free translation, p. 134; literal translation, p. 521)

1. He’-dsi xtsi a’, a bi® da, tsi ga,

bo

. Tsi’-zhu u-dse-the pe-tho"-ba ni-ka-shi-ga ba do" a’, a bi® da,

tsi ga,

. Tho’-xe Pa Thi-ho® to" no® a’, a bi" da, tsi ga,
. Ha’! wi-tsi-go e’, e-gi-a bi a’, a bi" da, tsi ga,
. We’-ki-k’o" tho™-tse thi"-ge a-tha, wi-tsi-go e’, e-gi-a bi a’, a bi®

da, tsi ga,

. Hiu’-dse shi tse a, wi-tsi-go e’, e-gi-a bi a’, a bi® da, tsi ga,
. He’-dsi xtsi a’, a bi® da, tsi ga,

. Tsi’-zhu Wa-shta-ge thi®-kshe no® a’, a bi® da, tsi ga,

. Oka’-gthe zhu-dse kshe no® a’, a bi® da, tsi ga,

. Gthiu’-ce tsi-the do” a’, a bi" da, tsi ga,

. The’-ce tha-ta dsi a’, a bi" da, tsi ga,

. U’-ha i-tse-the to" a’, a bi? da, tsi ga,

. (ir’-dse u-thi-xpa-the i-no®-zhi® ga-xe a’, a bi® da, tsi ga,
. Ha’! Tsi’-zhu e’, e-tsi-the a’, a bi® da, tsi ga,

. We’-ki-k’o" tho®-tse thi"-ge e-she do" a’, a bi® da, tsi ga,
. We’-ki-k’o" tho®-tse a-to™ he i" da’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,
. (ir’-dse thi-bo-xa tsi-the do" a’, a bi" da, tsi ga,
. Mo®’-sho-dse the-to®-ha shki wa-to®’-i® a-zhi i-no™-zhi" ga-xe to”

a’, a bi? da, tsi ga,

. E’-dsi zhi the thi"-ge a-ni-ka-shi-ga, Tsi-zhu e’, e-to" a’, a bi® da,

tsi ga,

. E’-dsi xtsi a’, a bi® da, tsi ga,
. Mo®’-ki-ci®-dse tsi-the do" a’, a bi® da, tsi ga,
. Mo*’-ko"-to"-ga zhi®-ga thi"-kshe no" a’, a bi® da, tsi ga,

2786—21——23

THE OSAGE TRIBE (PTH. ANN. 36

. U’-ga-to"-tha tsi-the to® a’, a bi" da, tsi ga,

. Ga’ thi"-kshe shki a’, a bi® da, tsi ga,

. Mo®’-ko® the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

. Zhi®’-ga mo®-ko" the mo®-thi® bi do" a’, a bi" da, tsi ga,

. U’-no" a bi ithe ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Mo®’-ki-ci"-dse tsi-the do" a’, a bi® da, tsi ga,

. Ha’-ba-ko®-¢e-¢i-da to™ no® a’, a bi® da, tsi ga,

. U’-ga-to"-tha tsi-the to” a’, a bi" da, tsi ga,

. Ga’ thit-kshe shki a’, a bi da, tsi ga,

. Mo®’-ko® tha ba tho"-tse a, wi-tsi-go e’, e-gi-a bi a’, a bi® da, tsi ga,
. I-u’-tha-btho"-¢e a-tsi-a-tha ba da®™ a’, a bi" da, tsi ga,

. I’u-wa-pa xtsi a, wi-tsi-go e’, a bi® da, tsi ga,

. Ts’u’-xe a, wi-tsi-go e’, e-gi-a bi a’, a bi" da, tsi ga,

. Zha’-zhe o®-ki-to" ta bi a, wi-tsi-go e’, e-gi-a bi a’, a bi" da, tsi ga,
. Ts’u’-xe shki a’, a bi® da, tsi ga,

. Zha’-zhe o°-ki-to® ta bi a’, wi-tsi-go e’, e-gi-a bi a’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Mo?’-ko®-to®-ga to" no® a’, a bi® da, tsi ga,

. Tho’ to® hi no®-zhi® ga-xe a’, a bi® da, tsi ga,

. Zhi®’-ga mo*-ko"® the mo®-thi® ta bi a’, wi-tsi-go e’, e-gi-a bi a’,

a bi® da, tsi ga,

. Zhi®’-ga mo®-ko® tha bi do" shki a’, a bi® da, tsi ga,
. U’-no" a bi i-the ki-the mo™-thi® ta i tsi” da’, a bi? da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Mo®’-ko® ni-ka-shi-ga to™ no® a’, a bi" da, tsi ga,

. Tho’ to® hi no®-zhi® bi a’, a bi® da, tsi ga,

. Zhi®’-ga mo®-ko® the mo®-thi® ta bi a’, wi-tsi-go e’, e-gi-a bi a’, a

bi® da, tsi ga,

. Zhi®’-ga mo®-ko® tha bi do® shki a’, a bi da, tsi ga,

. U’-no® a bi i-the ki-the mo®-thi® ta i tsi® da’, a bi® da, tsi ga,
. Wa’-zha-zhe a’, a bi® da, tsi ga,

. Ho®’-ga e-tho"-ba’, a bi® da, tsi ga,

. Mo®’-ko® the mo®-thi® bi do® shki a’, a bi® da, tsi ga,

. U’-no® a bi ithe ki-the mo®-thi® ta i tsi” da’, a bi® da, tsi ga.

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Ho®-a’-do® zhi®-ga zhu-i-ga tha bi go" no® shki a, hi® a’, a bi"

da, tsi ga,

. Ha’-ba zhu-dse kshe no? a’, a bi® da, tsi ga,
. U’-ga-to™-tha tsi-the to" a’, a bi® da, tsi ga,

. Wa’-to® zhu-dse thi®-kshe a’, a bi® da, tsi ga,
. E/-ki-tho®-ba xtsi a’, a bi" da, tsi ga,

ee

LA FLESCH] TRIBAL RITES—OSAGE LANGUAGE 355

. Wa’-dsu-ta hit zhiu-dse kshe a’, a bi" da, tsi ga,

4. K’-ki-tho"-ba xtsi a’, a bi® da, tsi ga,

. U’-ga-to®-tha i-the-the a-ka’, a bi® da, tsi ga,

. Zhir’-ga mo"-ko" the mo?-thi® bi do" shki a’, a bi" da, tsi ga,
. U’-no" a bi i-the ki-the mo™-thi® ta i tsi" da’, a bi da, tsi ga.

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Ho®’-a-do® mo®-ko® tha bi go" no" shki a’, hi a’, a bi® da, tsi ga,
. Ha’-ba to-ho kshe a’, a bi® da, tsi ga,

. Ga’ kshe shki a’, a bi® da, tsi ga,

. Zhit’-ga mo®-ko" the mo"-thi® ta i tsi" da’, a bi? da, tsi ga,

. Wa’-to® ca-be thi"-kshe a’, a bi® da, tsi ga,

. E’-ki-tho®-ba 0®-ga-xe ta bi a’, wi-co"-ga, e’-ki-a bi a’, a bi" da,

tsi ga,

. Wa’-dsu-ta hi® sha-be kshe a’, a bi" da, tsi ga,
. K’-ki-tho"-ba o"-ga-xe ta bi a’, wi-tsi-go e’, e-gi-a bi a’, a bi®

da, tsi ga,

. Zhi®’-ga mo"-ko" the mo®-thi" bi do® shki a’, a bi® da, tsi ga,
. U’-no" a bi i-the ki-the mo*-thi® ta i tsi" da’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Ha’-ba gthe-zhe kshe a’, a bi" da, tsi ga,

. U’-ga-to™-tha tsi-the to" a’, a bi® da, tsi ga,

. Ga’ kshe shki a’, a bi® da, tsi ga,

. Mo®’-ko® the mo®-thi® ta i tsi" da’, a bi" da, tsi ga,

. Mo*’-ko® the mo®-thi® bi do® a’, a bi® da, tsi ga,

. A’-dsu-ta i-ga-ci-ge ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga,
. Wa/-to® gthe-zhe thi"-kshe a’, a bi" da, tsi ga,

. I’-tha-ki-tho-ba 0"-ga-xe ta bi a’, wi-tsi-go e’, e-gi-a bi a’, a bi®

da, tsi ga,

. Wa’-dsu-ta gthe-she kshe a’, a bi® da, tsi ga,
. I’-tha-ki-tho™-ba o"-ga-xe ta bi a’, wi-tsi-go e’, e-gi-a bi a’, a

bi® da, tsi ga,

. Zhi®’-ga mo®-ko" the mo®-thi® bi do® shki a’, a bi® da, tsi ga,
. U’-no® a bi i-the ki-the mo-thi® ta i tsi” da’, a bi® da, tsi ga,

. He-dsi xtsi a, a bi da, tsi ga,

. Zhi®’-ga mo®-ko® tha bi ga no"-zhi" da’, a bi® da, tsi ga,

. Ha’-ba ci kshe a’, a bi® da, tsi ga,

. Zhi®’-ga mo®-ko® the mo®-thi® ta i tsi® da’, a bi" da, tsi ga,

. Zhi®’-ga mo"-ko® the mo®-thi® bi do” a’, a bi™ da, tsi ga,

. U’-no® a bi i-the ki-the mo*-thi® ta i tsi" da’, a bi® da, tsi ga,

. Wa/’-to" ¢i thit-kshe no® a’, a bi" da, tsi ga,

. I’-tha-ki-tho" ba o®-ga-xe ta bi a’, wi-tsi-go e’, e-gi-a bi a’, a bi"

da, tsi ga,

. Wa’-dsu-ta hi" ¢i kshe a’, a bi® da, tsi ga, 2

356

101.

102.
103.
104.
105.
106.
107.
108.
109.
110.
iLife
BEA
113.

114.

115.

116.
ei bef
118.
119.

120.
121.
122.
123.

124.
125.
126.
127.

128.
129.
130.
131.

132.
133.
134.
135.
136.
137.
138.
139.

THE OSAGE TRIBE (ETH. ANN, 36

I’-tha-thu-¢e 0°-ga-xe ta bi a’, wi-tsi-go e’, e-gi-a bi a’, a bi" da,
tsi ga,

Zhi®’-ga mo*-ko" the mo®-thi® bi do® a’, a bi® da, tsi ga,

U’-no® a bi i-the ki-the mo*-thi® ta i tsi" da’, a bi® da, tsi ga,

Wa’-zha-zhe a’, a bi” da, tsi ga,

Ho®’-ga e-tho™-ba’, a bi® da, tsi ga,

Mo*’-ko® the mo®-thi® bi do® a’, a bi® da, tsi ga,

U’-no® a bi i-the ki-the mo*-thi® ta i tsi" da’, a bi" da, tsi ga,

A’-dsu-ta i-ga-¢i-ge ki-the mo"-thi" ta i tsi" da’, a bi® da, tsi ga,

Ho®’-ba u-c¢a-ki ba’, a bi? da, tsi ga,

Ho*’-ba u-¢a-ki-ba do-ba shki a’, a bi® da, tsi ga,

U’-hi ki-the mo*-thi® ta i tsi" da’, a bi® da, tsi ga,

Ho*’-ba tha-gthi® shki a’, a bi" da, tsi ga,

U’-hi ki-the mo*-thi® ta i ts da’, a bi" da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Ho®-a/-do® zhi®-ga mo"-ko® tha bi go® no® shki a’, hi® a’, a bi" da,
tsi ga,

Wa’-dsu-ta wa-no" to" a’, a bi® da, tsi ga,

Zhi®’-ga mo®-ko® the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

Zhi®’-ga mo®-ko" the mo®-thi® bi do? a’, a bi® da, tsi ga,

U’-no® a bi i-the ki-the mo™-thi® ta i tsi” da’, a bi® da, tsi ga.

He’-dsi xtsi a’, a bi" da, tsi ga,

Ni’-dse sho-ga ta-be ga thit-kshe shki a’, a bi® da, tsi ga,
Mo*’-ko® the mo®-thi® bi do" a’, a bi® da, tsi ga,

U’-no® a bi i-the ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

Thi’-u-ba-he tha-ta ga kshe a’, a bi® da, tsi ga,

Mo*’-ko® a-gi-the a-thi® he i" da’, a bi® da, tsi ga,

Mo?’-ko® the mo®-thi® bi do” a’, a bi® da, tsi ga,

U’-no® a bi i-the ki-the mo*-thi® ta i tsi® da’, a bi® da, tsi ga,

No®’-ka-o®-he ga kshe a’, a bi® da, tsi ga,

Mo*’-ko® a-gi-the a-thi® he i? da’, a bi" da, tsi ga,

Zhi®’-ga mo™-ko" the mo®-thi® bi do® a’, a bi® da, tsi ga,
U’-no® a bi ithe ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

No®’-ka-o®-he ga kshe a’, a bi® da, tsi ga,

We’-cda-the a-gi-the a-to® he i* da’, a bi® da, tsi ga,
Wa’-zha-zhe a’, a bi® da, tsi ga,

Ho®’-ga e-tho®-ba’, a bi® da, tsi ga,

We’-cda-the mo®-thi" ta i tsi" da’, a bi" da, tsi ga,
We’-cda-gi-the mo®-thi® bi do® a’, a bi® da, tsi ga,

U’-no® a bi i-the ki-the mo*-thi® ta tsi" da’, a bi® da, tsi ga,

ee

Eo

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 3857

140.
141.
142.
143.
144.

145.
146.
147.
148.

149.
150.
151.
152.

153.
154.
155.
. Mo*’-ko® gi-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

. Mo®’-ko® gi-the mo"-thi® bi do® a’, a bi® da, tsi ga,

. U’-no" a bi i-the ki-the mo*-thi® ta 1 tsi" da’, a bi® da, tsi ga,
. Wa’-zha-zhe a’, a bi® da, tsi ga,

. Ho®’-ga e- tho™-ba’, a bi® da, tsi ga,

. Mo®’-ko® gi-the mo®-thi® bi do" a’, a bi® da, tsi ga,

. U’-no® a bi i-the ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga.

He’-dsi xtsi a’, a bi® da, tsi ga,

Thi’-u-ba-he i-sdu-ge ga kshe a’, a bi" da, tsi ga,

Mo?’-ko® a-gi-the a-to™ he i® da’, a bi® da, tsi ga,

Zhi"’-ga mo®-ko" the mo®-thi® bi do" a’, a bi® da, tsi ga,
U’-no® a bi i-the ki-the mo®-thi® ta i tsi" da’, a bi da, tsi ga,

Mo?®’-ge-o®-he ga kshe a’, a bi® da, tsi ga,

Mo?*’-ko® a-gi-the a-to® he i da’, a bi da, tsi ga,

Mo?®’-ko® gi-tha bi do" a’, a bi® da, tsi ga,

U’-no® a bi i-the ki-the mo*-thi® ta i tsi" da’, a bi" da, tsi ga,
Tho®’-dse u-thi-xi" ga thi"-kshe shki a’, a bi" da, tsi ga,
Mo?*’-ko® a-gi-the a-to® he i® da’, a bi® da, tsi ga,

Zhi"’-ga mo"-ko" the mo®-thi® bi do® shki a’; a bi® da, tsi ga,
U’-no® a bi i-the ki-the mo*-thi® ta i tsi" da’, a bi" da, tsi ga.
A’-hiu-ha wi-ta’, a bi® da, tsi ga,

Zhu’-i-ga wi-ta’, a bi® da, tsi ga,

Zhu’-i-ga sho"-e-go® xtsi a’, a bi da, tsi ga,

TO’’-wo™ A-DON-BE wWI’-GI-E

(Free translation, p. 147; literal translation, p. 525)

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Ha’! Wi-tsi-go e’, e-gi-a bi a’, a bi® da, tsi ga,
. We’-ki-k’o® tho®-tse thi®-ge’ a-tha, Wi-tsi-go e’, e-gi-a bia’, a bi®

da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

We’-ki-k’o" tho®-tse thit-ge’ e-she do" a’, a bi® da, tsi ga,
Ha’! zhin-ga, e’ tsi-the a’, a bi® da, tsi ga,
Wa’-ko®-da gtho®-the do-ba’, a bi® da, tsi ga.

. Wa’-ko®-da gtho"-the do-ba’, a bi" da, tsi ga,

. Ki’-cto tse a’, wi-tsi-go e’, e tsi-the a’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Ho®’-ba Wa-¢u ga to" a’, a bi® da, tsi ga,

. Ha’! Wi-tsi-go e’, e-gi-a bi a’, a bi® da, tsi ga,

. Zhi®’-ga zho-i-ga tha bi thi®-ge a-tha, Wi-tsi-go e’, e-gi-a bi a’, a

bi? da, tsi ga,

358 THE OSAGE TRIBE [erH. ANN, 36

14. Ha’! zhi®-ga, e’ tsi-the a’, a bi da, tsi ga,

15. Wa’-ko"-da gtho®-the wi no® bthi® i* da’, a bi® da, tsi ga,
16. Zhi®’-ga zho-i-ga o°-tha ba tho®-tse mi-kshe i® da’, a bi" da, tsi ga,

17. Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi" da, tsi ga,

18. U’-no® a bi i-the ki-the mo®-thi® ta i tsi® da’, a bi" da, tsi ga,

19. Ho®’-ba u-ca-ki-ba do-ba’, a bi® da, tsi ga,

20. U’-hi ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

21. Wa/-zha-zhe a’, a bi® da, tsi ga,

22. Ho®’-ga i-da-be a’, a bi® da, tsi ga,

23. Tsi’-zhu i-da-be a’, a bi® da, tsi ga,

24. Ho®’-ba u-¢a-ki-ba do-ba’, a bi® da, tsi ga,

25. U’-hi ki-the mo®-thi® ta i tsi® da’, a bi® da, tsi ga,

26. Ho®’-ba tha-gthi® xtsi a’, a bi® da, tsi ga,

27. U’-hi ki-the mo®-thi® ta i tsi” da, a bi® da, tsi ga,

28. Zhi*’-ga zho-i-ga o"-tha bi do® a’, a bi® da, tsi ga,

29. U’-no® a bi i-the ki-the mo*-thi® ta i tsi” da’, a bi" da, tsi ga.

30. Wa’-ko®-da Ho"-no"-pa-ce ga to" a’, a bi® da, tsi ga,

31. Ha’! I-ko e’, e-gi-a bi a’, a bi" da, tsi ga,

32. Zhi®’-ga zho-i-ga tha bi thi™-ge a-tha, I-ko e’, e-gi-a bi a’, a bi®
da, tsi ga,

33. Ha’! zhi®-ga, e’ tsi-the a’, a bi" da, tsi ga,

34. Zhi®’-ga zho-i-ga tha bi thine e-she do® a’, a bi® da, tsi ga,

35. Zhi®’-ga zho-i-ga o®-the mo™-thi® ta 1 tsi" ao a bi® da, tsi ga,

36. Zhi®’-ga zho-i-ga o®-tha’ bi do" a’, a bi® da, a ga,

37. U’-no® a bi ithe ki-the mo™-thi® ta i tsi” da’, a bi da, tsi ga,

38. Wa/-zha-zhe a’, a bi" da, tsi ga,

39. Ho®’-ga i-da-be a’, a bi" da, tsi ga,

40. Tsi’-zhu i-da-be a’, a bi® da, tsi ga,

41. Zho’-i-ga o®-the mo"-thi" ta i tsi" da’, a bi" da, tsi ga,

42. Zho’-i-ga o®-the mo®-thi® bi do" a’, a bi” da, tsi ga,

43. Ho*’-ba u-¢a-ki-ba do-ba’, a bi® da, tsi ga,

44. U’-hi ki-the mo®-thi® ta i tsi® da’, a bi" da, tsi ga,

45. Zhi®’-ga-zhi®-ga’, a bi" da, tsi ga, :

46. U’-ki-wa-wa-the xtsi 1-the ki-the mo®-thi® ta i tsi” da’, a bi" da,
tsi ga,

47. Ho®’-ba tha-gthi® shki a’, a bi" da, tsi ga,

48. U’-ni-ka-shi-ga ki-the mo™-thi® ta i tsi" da’, a bi® da, tsi ga,

49. Wa’-ko"-da gtha?-the wi-no® bthi® mo*-zhi i" da’, a bi® da, tsi ga.

50. Wa’-ko"-da Mo®-shi-ta ga kshe a’, a bi" da, tsi ga,

51. Ha’! Wi-tsi-go e’, e-gi-a bi a’, a bi da, tsi ga,

52. Zhi?’-ga ni-ka-shi-ga bi a, Wi-tsi-go e’, e-gi-a bi a’, a bi® da, tsi ga,
53. Zhi?’-ga zho-i-ga o"-tha ba tho" tse mi-kshe i" da’, a bi® da, tsi ga,
54. Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi" da, tsi ga,

55. U’-no" a bi i-the ki-the mo™-thi® ta i tsi" da’, a bi" da, tsi ga,

LA FLESCH] TRIBAL RITES—OSAGE LANGUAGE 359

or WN EH

. Wa’-zha-zhe a’, a bi® da, tsi ga,

. Ho®’-ga i-da-be a’, a bi® da, tsi ga,

. Tsi’-zhu i-da-be a’, a bi” da, tsi ga,

. Zho’-i-ga o"-the mo-thi® bi do" a’, a bi" da, tsi ga,

. U’-no® a bi i-the ki-the mo®-thi® ta i tsi” da’, a bi? da, tsi ga,

. Ho®-ba u-¢a-ki-ba do-ba’, a bi" da, tsi ga,

. U’-hi ki-the mo"-thi® tai tsi" da’, a bi® da, tsi ga,

. Wa’-ko®-da gtho®-the wi no® bthi” mo®-zhi i” da’, a bi" da, tsi ga,

. Wa’-ko®-da hiu-dse ta ga kshe a’, a bi® da, tsi ga,
. Ha’! I-ko e’, e-gi-a bi a’, a bi” da, tsi ga,
. Zhi®’-ga zho-i-ga tha bi thi®-ge a-tha, I-ko-e’, e-gi-a bi a’, a bi" da,

tsi ga,

. Zhit’-ga zho-i-ga tha ba tho"-tse mi-kshe i" da’, a bi® da, tsi ga,

. Zhit’-ga zho-i-ga o*-tha’ bi do® a’, a bi" da, tsi ga,

. U’-no® a bi i-the ki-the mo*-thi" ta i tsi" da’, a bi® da, tsi ga,

. Zhit’-ga-zhi®-ga’, a bi" da, tsi ga,

. U’-ki-wa-wa-the xtsi i-the ki-the mo®-thi® ta 1 tsi" da’, a bi® da,

tsi ga,

. Wa’-zha-zhe a’, a bi® da, tsi ga,

. Ho®’-ga i-da-be a’, a bi" da, tsi ga,

4. Tsi’-zhu i-da-be a’, a bi" da, tsi ga,

. Zho’-i-ga o®-the mo®-thi® bi do" a’, a bi" da, tsi ga,

. Zhit’-ga-zhi®-ga u-ki’-wa-wa-the xtsi i-the ki-the mo®-thi™ ta i

tsi® da’, a bi® da, tsi ga,

. Ho®’-ba u-ca-ki-ba do-ba’, a bi® da, tsi ga,

. U’-hi ki-the mo™-thi® ta i tsi" da’, a bi® da, tsi ga,

. Ho"’-ba tha-gthi® xtsi shki a’, a bi" da, tsi ga,

. Ho®’-ba tha-gthi® u-hi ki-the mo®-thi" ta i tsi" da’, a bi® da, tsi ga.

. Wa’-ko®-da sho® e-go®" xtsi a’, a bi® da, tsi ga,

. U’-xthi thit-ge i-he’ a-the a-to™ he i" da’, a bi® da, tsi ga,

. Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi® da, tsi ga,

4, Zhi®’-ga-zhi®-ga u-ki’-wa-wa-the xtsi i-the ki-the mo®-thi" ta i

tsi" da’, a bi" da, tsi ga.
i) bey 5
Tue Wi’-ai-Es or THE N1i’-Kr No%-K’o%

THE WI’-GI-E OF THE I’-GTHO*’-GA GENS

(Free translation, p. 157; literal translation, p. 527)

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Ho*’-ga u-dse-the pe-tho"-ba ni-ka-shi-ga bi a’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Ha’! wi-co™-ga, e’-ki-e no™-zhi® bi a’, a bi" da, tsi ga,

. Zhit’-ga hiu-dse ta ni-ka-shi-ga ba tho"-ta zhi-a’, wi-co-ga,

e’-ki-e no®-zhi® bi a’, a bi® da, tsi ga,

39.
40.

THE OSAGE TRIBE _[BTH. ANN. 36

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Wa’-ko"-da gtho®-the do-ba bi® da’, a bi® da, tsi ga,
. He’-dsi xtsi a’, a bi® da, tsi ga,

Wa’-ko®-da Ho®-ba do® thi®-kshe a’, a bi® da, tsi ga,

. Ha’! Wi-tsi-go-e’, e-gi-a bi a’, a bi® da, tsi ga,
. Zhi®’-ga hiu-dse ta ni-ka-shi-ga ba tho™-ta zhi a’, Wi-tsi-go-e’,

e-gi-a bi a, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Zhi®’-ga ni-ka-shi-ga bi e’-sha bi a’, a bi® da, tsi ga,

. Zhi®’-ga hiu-dse ta ni-ka-shi-ga ta bi e’-sha i" da’, a bi" da, tsi ga,
. Zhi®’-ga zho-i-ga o®-tha ba tho" ta mi kshe i" da’, a bi® da, tsi ga,
. Zhi®’-ga hiu-dse ta ni-ka-shi-ga bi do® a’, a bi" da, tsi ga,

. U’-no® a bi i-the ki-the mo*-thi® ta bi a’, zhi®-ga’, a bi" da, tsi ga,

. Ci’-pa thi-ctu-the ga thi®-kshe a’, a bi® da, tsi ga,
. U’-no® 0®-gi-the mo®-thi® ta bi a’, zhi®-ga’, a bi® da, tsi ga,

. Hi’-ko" ba-¢i-tha ga kshe a’, a bi® da, tsi ga,
. U’-no® o®-gi-the mo®-thi® ta bi a’, zhi-ga’, a bi™ da, tsi ga,

. Shi’-no"-dse ba-ci’"-tha ga kshe a’, a bi" da, tsi ga,
. U’-no® a bii-the ki-the mo"-thi® ta bi a’, zhi®-ga’, a bi da, tsi ga,

. Tse’-wa-tse u-ga-wa ga thi®-kshe shki a’, a bi® da, tsi ga,
. U’-no® a bi i-the ki-the mo®-thi" ta bi a’, zhi"-ga, a bi" da, tsi ga,

. Mo®’-ge thi-¢tu-the ga thi"-kshe shki a’, a bi® da, tsi ga,
. U’-no® a bii-the ki-the mo*-thi® ta bi a’, zhi"-ga’, a bi" da, tsi ga,

. A’-zhu-ga-wa ga thi®-kshe shki a’, a bi" da, tsi ga,
. U’-no" a bii-the ki-the mo*-thi® ta bi a’, zhi®-ga’, a bi® da, tsi ga,

. Do’-dse-u-ga-wa ga thi®-kshe shki a’, a bi" da, tsi ga,
. U’-no" a bi i-the ki-the mo*-thi® ta bi a’, zhi"-ga’, a bi® da, tsi ga,

. Pa’-hi ¢a-dse ¢i e-go® ga thi®-kshe shki a’, a bi" da, tsi ga,

. E’-shki do" a’, a bi® da, tsi ga,

. U’-no® a bi i-the ki-the mo*-thi" ta bi a’ zhi®-ga’, a bi" da, tsi ga,
. U’-no® o®-tha bi do" a’, a bi® da, tsi ga,

. Pa’ hi® ¢a-dse ¢i e-go" a bi i-the ki-the mo*-thi" ta bi a’, zhi*-ga’,

a bi® da, tsi ga,

. Ta’xpi hi" ¢a-dse ga thi®-kshe shki a’, a bi" da, tsi ga,
. U’-no® a bi i-the ki-the mo"-thi" ta bi tse a’, zhi®-ga’, a bi" da,

tsi ga

U’-no® o®-tha bi do® shki a’, a bi" da, tsi ga,

Ta’-xpi hi" ¢a-dse a bi i-the ki-the mo*-thi® ta bi" da’, a bi? da,
tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 361

. Ho®’-ba do-ba’, a bi" da, tsi ga,

. Ho®’-ba do-ba u-wa’ni-ka-shi-ga a-thi® he i" da’, a bi" da, tsi ga,
. Zhi®’-ga zho-i-ga o®-tha bi do® a’, a bi" da, tsi ga,

. Ho®’-ba u-ca-ki-ba do-ba’, a bi" da, tsi ga,

. U’-hi ki-the mo*-thi® ta i tsi da’, a bi" da, tsi® ga,

. Ho®’-ba tha-gthi® shki a’, a bi® da, tsi ga,

. U’-ni-ka-shi-ga ki-the mo®-thi® ta bi a’, zhi"-ga’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Ho®’-ga u-dse-the pe-tho"-ba ni-ka-shi-ga bi a’, a bi® da, tsi ga,
. He’-dsi xtsi a’, a bi" da, tsi ga,

. Ha’! wi-co®-ga, e’-ki-e no®-zhi® bi a’, a bi® da, tsi ga,

. Zhi®’-ga hiu-dse ta ni-ka-shi-ga ba tho®-ta zhi a’, wi-co"-ga, e’-ki-e

no*-zhi® bi a’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Wa’-ko®-da gtho"-the do-ba bi® da’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Wa’-ko®-da ho®-do" thi®-kshe a’, a bi® da, tsi ga,

. Ha’! I-ko-e’, e-gi-a bi a’, a bi" da, tsi ga,

. Zhi®’-ga hiu-dse ta ni-ka-shi-ga ba tho®-ta zhi a’, I-ko-e’, e-gi-a

bi a’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Zhir’-ga hiu-dse ta ni-ka-shi-ga ta bi e’-sha bi a’, a bi® da, tsi ga,
. Zhi®’-ga hiu-dse ta ni-ka-shi-ga bi do" a’, a bi" da, tsi ga,

. U’-no" a bii-the ki-the mo*-thi* ta bi a’, zhi®-ga’, a bi® da, tsi ga,
. Ci’-pa-hi thi-¢tu-the ga thi"-kshe a’, a bi" da, tsi ga,

. U’-no® 0*-gi-the mo®-thi® tai tsi" da’, a bi" da, tsi ga,

. Hi’-ko® ba-ci’*-tha ga kshe a’, a bi" da, tsi ga,
. U’-no® a bi i-the ki-the mo*-thi® ta i tsi” da’, zhi"-ga’, a bi" da,

tsi ga,

. Shi’-no®-dse ba-ci’"-tha ga kshe a’, a bi® da, tsi ga,
. U’-no® a bi i-the ki-the mo*-thi® ta bi a’, zhi®-ga’, a bi" da, tsi ga,

. Tse’-wa-tse u-ga-wa ga thi®-kshe shki a’, a bi" da, tsi ga,
. U’-no® a bii-the ki-the mo®-thi® ta bi a’, zhi®-ga’, a bi" da, tsi ga,

. Mo®’-ge-u-thi-¢tu-the ga thi"-kshe shki a’, a bi® da, tsi ga,
. U’-no® a bi i-the ki-the mo*-thi" ta bi a/-zhi"-ga’, a bi® da, tsi ga,

. A’-zhu-ga-wa ga thi"-kshe shki a’, a bi" da, tsi ga,
. U’-no" a bii-the ki-the mo*-thi® ta bi a’, zhi®-ga’, a bi" da, tsi ga,

. Pa’-hi® ¢a-dse ¢i e-go" ga thi®-kshe shki a’, a bi" da, tsi ga,
. Zhi®’-ga, a bi® da, tsi ga,
. Pa’-hi" ga-dse ¢i e-ga™ a bi i-the ki-the mo®-thi® ta bi a’, zhi®-ga’,

a bi® da, tsi ga,

100.
101.
102.
103.

104.
105.

106.
107.

108.
109.
110.

111

THE OSAGE TRIBE [eTH. ANN. 36

. Ta’-xpi hi® ¢a-dse ga thi®-kshe shki a’, a bi" da, tsi ga,

. E’-shki do® a’, a bi® da, tsi ga,

. Zhi®’-ga, a bi" da, tsi ga,

. Ta’-xpi hi® ¢a-dse a bi i-the ki-the mo®-thi® ta i tsi” da’, zhi®-ga’,

a bi® da, tsi ga,

. Ho*’-ba u-¢a-ki-ba do-ba’, a bi® da, tsi ga,

. U’-hi ki-the mo*-thi" ta bi a’, zhi®-ga’, a bi" da, tsi ga,

. Ho®’-ba u-¢a-ki-ba do-ba’, a bi® da, tsi ga,

. U’-ni-ka-shi-ga ki-the mo®-thi® ta bi a’, zhi"-ga’, a bi® da, tsi ga,
. Ho*’-ba tha-gthi® a’, a bi® da, tsi ga,

. U’-ni-ka-shi-ga ki-the mo®-thi® ta bi a’, zhi®-ga’, a bi® da, tsi ga.

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Ho®’-ga u-dse-the pe-tho"-ba ni-ka-shi-ga bi a’, a bi" da, tsi ga,
. He’-dsi xtsi a’, a bi" da, tsi ga,

. Ha’! wi-¢o"-ga, e’-ki-e no®-zhi® bi a’, a bi" da, tsi ga,

. Zhi®’-ga ni-ka-shi-ga bi a’, wi-¢o"-ga, e’-ki-e no™-zhi" bi a’, a

bi® da, tsi ga,

. Zhi*’-ga hiu-dse ta ni-ka-shi-ga ba tho"-ta zhi a’, wi-¢o"-ga,

e’-ki-e no™-zhi® bi a’, a bi da, tsi ga,

. He’-dsi xtsi a’, a bi? da, tsi ga,

. Wa’-ko®-da gtho®-the do-ba bi" da’, a bi? da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Wa’-tse Do-ga thi®-kshe a’, a bi® da, tsi ga,

. Ha’! Wi-tsi-go e’, e-gi-a bi a’, a bi da, tsi ga,

. Zhi®’-ga hiu-dse ta ni-ka-shi-ga ba tho®-ta zhi a’, Wi-tsi-go e’,

e-gi-a bi a, a bi" da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Zhi®’-ga hiu-dse ta ni-ka-shi-ga ta bi e’-sha i® da’, a bi® da, tsi ga,

Zhi®’-ga hiu-dse ta ni-ka-shi-ga bi do" a’, a bi da, tsi ga,

U’-no" a bi i-the ki-the mo™-thi® ta i tse a’, zhi®-ga’, a bi® da,
tsi ga,

(i’-pa-hi thi-ctu-the ga thi"-kshe a’, a bi" da, tsi ga,

U’-no® a bii-the kithe mo"-thi® ta bi a’, zhi®-ga’, a bi® da,
tsi ga,

Hi’-ko® ba-ci’*-tha ga ge a’, a bi" da, tsi ga,
U’-no® a bi i-the ki-the mo™-thi® ta bi a’, zhi™-ga’, a bi" da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,
Shi’-no®-dse ba-¢i’"-tha ga ge a’, a bi® da, tsi ga,
U’-no® a bi i-the ki-the mo®-thi" ta bi a’, zhi®-ga’, a bi" da, tsi ga,

. Tse’-wa-tse u-ga-wa ga thi®-kshe a’, a bi® da, tsi ga,
112.

U’-no" a bi i-the ki-the mo®-thi" ta bi a’, zhi®-ga’, a bi" da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 363

113.
114.

115.
116.

WUT
118.

119:
120.

121.
122.
123.

124.
125.
126.

127.
128.
129.
130.
Hila
132.
133.

134.
135.
136.
137.
138.

Mo"’-ge u-thi-¢tu-the ga thi™-kshe a’, a bi" da, tsi ga,
U’-no" a bii-the ki-the mo*-thi® ta bi a’, zhi"-ga’, a bi" da, tsi ga,

A’-zhu-ga-wa ga thi"-kshe shki a’, a bi da, tsi ga,
U’-no® a bii-the ki-the mo”-thi" ta bi a’, zhi"-ga’, a bi" da, tsi ga,

Do’-dse u-ga-wa ga thi®-kshe shki a’, a bi" da, tsi ga,
U’-no" a bi i-the ki-the mo™-thi" ta bi a’, zhi"-ga’, a bi" da, tsi ga,

A’-ba t’u-xa ga thi"-kshe shki a’, a bi" da, tsi ga,
U’-no* a bii-the ki-the mo”-thi" ta bi a’, zhi"-ga’, a bi" da, tsi ga,

Pa’-hi" ga-dse ¢i e-go" ga thi"-kshe shki a’, a bi® da, tsi ga,

Zhi®’-ga, a bi" da, tsi ga,

Pa’-hi® ga-dse ¢i e-go” a bi i-the ki-the mo*-thi ta bi a’, zhi®-ga’,
a bi® da, tsi ga,

Ta’-xpi hi" ¢a-dse ga thit-kshe shki a’, a bi" da, tsi ga,

Zhit’-ga, a bi® da, tsi ga,

Ta’-xpi hi" ¢a-dse a bi i-the ki-the mo®-thi® ta bi a’, zhi®-ga’, a
bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Ho*’-ba u-¢a-ki-ba do-ba’, a bi" da, tsi ga,

U’-hi ki-the mo*-thi" ta bi a’, zhi®-ga’, a bi® da, tsi ga,

Ho®’-ba u-¢a-ki-ba do-ba’, a bi® da, tsi ga,

U’-ni-ka-shi-ga ki-the mo®-thi" ta bi a’, zhi®-ga’, a bi" da, tsi ga,
Ho®’-ba tha-gthi® a’, a bi" da, tsi ga,

U’-ni-ka-shi-ga ki-the mo®-thi® ta bi a’, zhi®-ga’, a bi" da, tsi ga.

He’-dsi xtsi a’, a bi" da, tsi ga,

Ho*’-ga u-dse-the pe-tho"-ba ni-ka-shi-ga bi a’, a bi" da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Ha’! wi-co"-ga, e’-ki-e no"-zhi® bi a’, a bi® da, tsi ga,

Zhi®’-ga ni-ka-shi-ga bi a, wi-go"-ga, e’-ki-e no®-zhi" bi a’, a bi®
da, tsi ga,

. Zhi®’-ga hiu-dse ta ni-ka-shi-ga ba tho™-ta zhi a’, wi-¢o"-ga,

e’-ki-e, no"-zhi® bi a’, a bi da, tsi ga,

. He’-dsi xtsi a’, a bi? da, tsi ga,

. Wa’-ko®-da gtho"-the do-ba bi® da’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Wa’-tse mi-ga thi-kshe a’, a bi® da, tsi ga,

. Ha! I-ko e’, e-gi-a bi a’, a bi" da, tsi ga,

. Zhi®’-ga ni-ka-shi-ga bi a, I-ko e’, e-gi-a bi a’, a bi® da, tsi ga,

. Zhi®’-ga hiu-dse ta ni-ka-shi-ga ba tho®-ta zhi a’, I-ko e’, e-gi-a

bi a, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

THE OSAGE TRIBE (PTH. ANN. 36

. Zhi®’-ga ni-ka-shi-ga bi e-sha i" da’, a bi" da, tsi ga,

. Zhi®’-ga hiu-dse ta ni-ka-shi-ga bi do" a’, a bi® da, tsi ga,

. U’-no® a bi i-the ki-the mo*-thi" ta i tsi" da’, a bi" da, tsi ga,

. Ci’-pa-hi u-thi-¢tu-the ga thi®-kshe a’, a bi® da, tsi ga,

. U’-no® a bii-the ki-the mo"-thi® ta bi a’, zhi®-ga’, a bi® da, tsi ga,
. Hi’-ko® ba-ci’®-tha ga thi®-kshe shki a’, a bi® da, tsi ga,

. U’-no" a bi i-the ki-the mo*-thi® ta bi a’, zhi®-ga’, a bi® da, tsi ga,

. Shi’-no®-dse ba-¢i’"-tha ga thi"-kshe shki a’, a bi® da, tsi ga,
. U’-no® a bii-the ki-the mo®-thi® ta bi a’, zhi®-ga’, a bi" da, tsi ga,

. Tse-wa-tse u-ga-wa ga thi"-kshe shki a’, a bi® da, tsi ga,
. U’-no" a bii-the ki-the mo*-thi® ta bi a’, zhi®-ga’, a bi™ da, tsi ga,

. Mo®’-ge u-thi-¢tu-the ga thi"-kshe shki a’, a bi® da, tsi ga,
. Uno? a bi i-the ki-the mo®-thi" ta bi a’, zhi"-ga’, a bi" da, tsi ga,

. A’-zhu ga-wa ga thi®-kshe shki a’, a bi" da, tsi ga,
. A’-zhu-ga-wa a bi i-the ki-the mo®-thi® ta bi a’, zhi®-ga’, a bi®

da, tsi ga,

. Do’-dse u-ga-wa ga thi®-kshe shki a’, a bi" da, tsi ga,
. Do’-dse u-ga-wa’ a bi i-the ki-the mo*-thi® ta bi a’, zhi®-ga’,

a bi® da, tsi ga,

. A’-ba-t’u-xa ga thi"-kshe shki a’, a bi® da, tsi ga,
. A’-ba-t’u-xa a bi i-the ki-the mo*-thi® ta bi a’, zhi®-ga’, a bi® da,

tsi ga,

. Pa/-hi® ¢a-dse ci e-go" ga thi®-kshe a’, a bi® da, tsi ga,
. Zhi®’-ga, a bi® da, tsi ga,
. Pa’-hi® ¢a-dse ¢i e-go" a bi i-the ki-the mo®-thi® ta bi a’, zhi®-ga’,

a bi? da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Ho®’-ba u-¢a-ki-ba do-ba’, a bi® da, tsi ga,

. U’-hi kithe mo®-thi® ta bi a’, zhi®-ga’, a bi® da, tsi ga,

. Ho®’-ba u-ca-ki-ba do-ba’, a bi® da, tsi ga,

. U’-ni-ka-shi-ga ki-the mo*-thi® ta bi a’, zhi®-ga’, a bi® da, tsi ga,
. Ho®’-ba tha-gthi® a’, a bi® da, tsi ga,

. U’-ni-ka-shi-ga ki-the mo®-thi® ta bi a’, zhi®-ga’, a bi" da, tsi ga,

77. He’-dsi xtsi a’, a bi" da, tsi ga,
78. Zhi®-ga hiu-dse ta ni-ka-shi-ga ba tho®-ta zhi a’, wi-¢o"-ga,

e’-ki-e no®-zhi" bi a’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Ha’! wi-¢o®-ga, e’-ki-e no®-zhi® bi a’, a bi® da, tsi ga,
181.

Ho*’-ga A-hiu-to® to no® a’, a bi® da, tsi ga,

LA FLESCHB] TRIBAL RITES—OSAGE LANGUAGE 865

182.
183.

184,
185.
186.

187.
188.
189.
190.
191.
192.
193.
194.
195.
196.
197.
198.
199.

200.
201.

202.
203.
204.
205.
206.

207.
208.
209.
210.
211.

212.
213.
~ 214.
215.
216.
PM Ife
218.
219.
220.

Ha’! wi-co"-ga, e’, e-gi-a bi a’, a bi" da, tsi ga,

Zhi®’-ga hiu-dse ta ni-ka-shi-ga ta bi a’, wi-co"-ga e’, e-gi-e no"-
zhi® bi a’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Zhi®’-ga hiu-dse ta ni-ka-shi-ga ta bi e’-sha i® da’, a bi da, tsi ga,

O’-to"-be pa-xe ta mi kshe a’, wi-zhi®-the’, e-tsi-the a’, a bi®
da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Mo*’-xe u-ca-ki-ba do-ba’, a bi® da, tsi ga,

O’-ga-wi"-xe no®-zhi® a’, a bi® da, tsi ga,

O’-ga-wi®-xe do-ba’, a bi® da, tsi ga,

O’-ga-wi?-xe no®™-zhi® a’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Zho®’-pa-¢ci pe-tho™-ba’ a bi® da’, a bi® da, tsi ga,

E/-dsi xtsi hi no®-zhi* to" a’, a bi® da, tsi ga,

Zho”’ pa-ci pe-tho"-ba’, a bi® da, tsi ga,

A’-hiu-he a-ka’, a bi? da, tsi ga,

Ho®’-ga u-dse-the pe-tho®-ba bi® da’, a bi® da, tsi ga,

Zho®’-pa-ci pe-tho®-ba ha’, a bi® da, tsi ga,

A’-to® i-he a-ka’, a bi® da, tsi ga,

Ha’! wi-¢o™-ga, a bi da, tsi ga,

No” zhi®-ga hiu-dse ta ni-ka-shi-ga ba tho®-ta zhi a’, wi-co™-ga,
e-ki-e no®-zhi" bi a, a bi® da, tsi ga,

He’-dsi xtsi a, a bi da, tsi ga,

Ha’! wi-co®-ga, e’-ki-e no®-zhi" bi a’, a bi® da, tsi ga,

Ho®’-ga wa-tse-ga-wa to" no" a’, a bi® da, tsi ga,

Ha’! wi-¢o®-ga, e’-gi-a bi a’, a bi® da, tsi ga,

Zhi®’-ga hiu-dse ta ni-ka-shi-ga ba tho®-ta, zhi a’, wi-¢o"-ga,
e’-gi-e no"-zhi® bi a’, a bi" da, tsi ga,

Ho"’-ga wa-tse-ga-wa to" no" a’, a bi® da, tsi ga,

Ga’ xtsi hi tha i do® a’, a bi® da, tsi ga,

Tse’-xo-be e-go® e-de a’, a bi® da, tsi ga,

Ha’! Wi-tsi-go e’, e-gi-a bi a’, a bi® da, tsi ga,

Zhi®’-ga ni a-ga-ha ba tho®-ta zhi a’, Wi-tsi-go e’, e-gi-a bi a’, a
bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Zhi®’-ga ni a-ga-ha ba tho®-ta zhi e-sha i* da’, a bi® da, tsi ga,

O’-to®-be pa-xe ta mi-kshe a’ zhi®-ga, e’ to® a’, a bi? da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Ni’ ki-mo*-ho? xtsi a’, a bi® da, tsi ga,

Ni’ a-ga-ha a-to®-thi® e-go" zho" a’, a bi® da, tsi ga,

Wa’-ko®-da e-shki do" a’, a bi® da, tsi ga,

Be’ ci-gthe o®-tho"-gi-tha mo®-zhi a-thi® he i" da’, a bi" da, tsi ga,

Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi® da, tsi ga,

THE OSAGE TRIBE [PTH, ANN. 36

. Wa’-ko"-da e-shki do" a’, a bi® da, tsi ga,
. Be’ ci-gthe i-kshi-tha ba zhi ki-the mo®-thi® ta bi a’, zhi®-ga’, a

bi® da, tsi ga,

. Ni’ a-ki-tha-zha-ta ga kshe a’, a bi" da, tsi ga,

. Wa’-ko"-da o"-ki-tha-zha-ta bi a-thi® he i" da’, a bi" da, tsi ga,
. Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi® da, tsi ga,

. Wa’-ko"-da a-ki-tha-zha-ta bi ki-the mo®-thi® ta bi a’, zhi®-ga’,

a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Ho®’-bthi® sha-be’ e-go" e de a’, a bi" da, tsi ga,

. Ha’! Wi-tsi-go e’, e-gi-a bi a’, a bi® da, tsi ga,

. Zhit’-ga ni a-ga-ha ba tho"-ta zhi a, Wi-tsi-go e’, e-gi-a bi a’, a

bi® da, tsi ga,

. He’-dsi xtsi a’, a bi da, tsi ga,

. Zhit’-ga ni a-ga-ha ba tho™-ta zhi e’-sha i® da’, a bi® da, tsi ga,
. O’-to"-be pa-xe ta mi-kshe a’, zhi"-ga’, a bi® da, tsi ga,

. Ga’ xtsi hi tha i do" a’, a bi" da, tsi ga,

. Ni’ ki-mo®-ho? xtsi a’, a bi" da, tsi ga,

. Ba’-btha-btha-xe zho® a’, a bi® da, tsi ga,

. Ni’a-ki-tha-zha-ta ga kshe a’, a bi" da, tsi ga,

. Wa’-ko"-da 0®-ki-tha-zha-ta bi a-thi® he i" da’, a bi" da, tsi ga,

. Zhit’-ga zho-i-ga o"-tha bi do® a’, a bi® da, tsi ga,

. Wa’-ko®-da a-ki-tha-zha-ta bi ki-the mo®-thi® ta bi a’, zhi®-ga’,

a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,
. Ho®’-ga u-dse-the pe-tho™-ba ni-ka-shi-ga ba do" a’, a bi" da,

tsi ga,

. He’-dsi xtsi a’, a bi da, tsi ga,
. Zhi*’-ga zho-i-ga tha bi thi™-ge a-tha, wi-¢o"-ga, e’-ki-e no®-zhi"

bi a’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Ho®’-ga wa-tse-ga-wa to" a’, a bi" da, tsi ga,

. Ga’ xtsi hi tha i do® a’, a bi" da, tsi ga,

. Ta’-biu-cka e-go" e-de a’, a bi® da, tsi ga,

. Ha’! Wi-tsi-go e’, e-gi-a bi a’, a bi® da, tsi ga,

. Zhit’-ga ni a-ga-ha ba tho®-ta zhi a’, Wi-tsi-go e’, e-gi-a bi a’, a

bi® da, tsi ga,

. He-dsi xtsi a, a bi® da, tsi ga,

. Zhit’-ga ni a-ga-ha ta bi e’-go" a-zhi e’-she do® a’, a bi® da, tsi ga,
. O’-to"-be pa-xe ta mi-kshe 1" da’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Ga’ xtsi hi tha i do" a’, a bi® da, tsi ga,

. Ni’a-ki-tha-zha-ta ga kshe a’, a bi® da, tsi ga,

. Wa’-ko®-da o®-ki-tha-zha-ta bi a/-thi® he i" da’, a bi" da, tsi ga,

ere

LA FLESCHD] TRIBAL RITES—OSAGE LANGUAGE 867

258.
259.

260.
261.
262.
263.
264.
265.

266.
267.
268.
269.
270.
271.
272.
273.

274.
275.
276.

277.
278.
279.

280.
281.
282.
283.
284.
285.
286.

287.
288.
289.
290.
291.

292.
293.

Zhi®’-ga zho-i-ga o®-tha bi do® a’, a bi da, tsi ga,
Wa’-ko"-da a-ki-tha-zha-ta bi ki-the mo™-thi® ta bi" da’, zhi®-ga’,
a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Ho?’-ga wa-tse-ga-wa to" a’, a bi da, tsi ga,

Ga’ xtsi hi tha i do® a’, a bi" da, tsi ga,

Ki’-¢da e-de a’, a bi da, tsi ga,

Ha’! Wi-tsi-go e’, e-gi-e to® a’, a bi® da, tsi ga,

Zhi®’-ga ni a-ga-ha ta bi e’-go™ a-zhi a’, Wi-tsi-go e’, e-gi-e to”
a’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

Zhi®’-ga ni a-ga-ha ta bi e’-go® a-zhi e’-she do® a’, a bi® da, tsi ga,

O’-to™-be pa-xe ta a-to® he i" da’, a bi® da, tsi ga,

Ga’ xtsi hi tha i do" a’, a bi® da, tsi ga,

Ni’a-ki-tha-zha-ta ga kshe a’, a bi" da, tsi ga,

Wa’-ko™-da o°-ki-tha-zha-ta bi a-thi® he i” da’, a bi? da, tsi ga,

Zhi®’-ga zho-i-ga o®-tha’ bi do" a’, a bi® da, tsi ga,

Wa’-ko"-da a-ki-tha-zha-ta bi ki-the mo*-thi® ta bi a’, zhi®-ga’,
a bi® da, tsi ga.

He’-dsi xtsi a’, a bi® da, tsi ga,

Ha’! wi-co®-ga, e’-ki-e no®-shi" bi a’, a bi® da, tsi ga,

Zhi®’-ga ni a-ga-ha ta bi e’-go" a-zhi a’, wi-¢o®-ga, e’-ki-a bi a’,
a bi® da, tsi ga,

Ho*’-ga wa-tse-ga-wa to" a’, a bi® da, tsi ga,

Ha’! wi-co"-ga, e’-gi-a bi a’, a bi® da, tsi ga,

Zhi*’-ga ni a-ga-ha ta bi e’-go" a-zhi a’, wi-co"-ga, e’-gi-a bi a’,
a bi" da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Ga’ xtsi hi tha i do" a’, a bi" da, tsi ga,

O’-pxo®-to"-ga to" a’, a bi® da, tsi ga,

Tho’ to® hi no®-zhi® to® a’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

No®’, wi-zhi"-the, e a’-gthi-no"-zhi® to" a’, a bi® da, tsi ga,

Ni’-ka wi® e-dsi a-ka’, wi-zhi®-the, e a’-gthi no®-zhi® to" a’, a
bi® da, tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

Ni’-ka be i-zhi®-ge xtsi to" a’, a bi" da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Ho"’-ga bthi® a’, wi-zhi®-the’, e to" a’, a bi" da, tsi ga,

O’-pxo®-to"-ga wi-e a’-to® he a’, wi-zhi"-the, e’-to® a’, a bi® da,
tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Ha’! wi-co®-ga, e’-gi-a bi a’, a bi® da, tsi ga,

368 THE OSAGE TRIBE [BrH. ANN. 36

294. Zhi®’-ga ni a-ga-ha ni-ka-shi-ga ba tho"-ta zhi a’, wi-¢o®-ga,
e’-gi-a, bi a’, a bi® da, tsi ga,

295. He’-dsi xtsi a’, a bi da, tsi ga,

296. Zhi®’-ga ni a-ga-ha ba tho®-ta zhi e’-she do® a’, a bi® da, tsi ga,

297. H’-dsi-zhi the thi®-ge a-ni-ka-shi-ga a-to® he a’, wi-zhi®-the’, e
to® a’, a bi? da, tsi ga,

298. He’-dsi xtsi a, a bi® da, tsi ga,

299. Mo®’-ki-ci®-dse tsi-the do" a’, a bi® da, tsi ga,

300. Ni’ ga-shko" he to” a’, a bi® da, tsi ga,

301. I’-tho*-be-o tse a’, a bi" da, tsi ga,

302. Mo®’-ki-¢it-dse tsi-the do” a’, a bi® da, tsi ga,

303. Ni’ a-tha-do® i-he-the to® a’, a bi" da, tsi ga,

304. No®’, wi-co®-ga’, a bi® da, tsi ga,

305. Wi’-co®-ga u-k’o® ta a-ka we-to™-1" a’/-tha, wi-co"-ga, e’-ki-a bi
a’, a bi® da, tsi ga,

306. We’-tha-bthi® 0" tse a’, a bi® da, tsi ga,

307. Mo®’-ki-¢i"-dse tsi-the do® a’, a bi® da, tsi ga,

308. Ni’ a-tha-do® i-he-the to" a’, a bi® da, tsi ga,

309. We’-do-ba o® tse a’, a bi da, tsi ga,

310. Mo®’-ki-ci"-dse tsi-the do" a’, a bi" da, tsi ga,

311. Mo*’-zho® a-bi-¢e i-he-the to" a’, a bi® da, tsi ga,

312. No®’, wi-co®-ga’, a bi" da, tsi ga,

313. Wi’-¢o®-ga u-k’o" ta a-ka we-to®-i" a-tha, wi-¢o"-ga, e’-ki-e no®-
zhi, bi a’, a bi® da, tsi ga,

314. He’-dsi xtsi a’, a bi® da, tsi ga,

315. Ta’-dse do-ba ha’, a bi® da, tsi ga,

316. E’-no*-ha hi no®-zhi® to" a’, a bi® da, tsi ga,

317. Ta’-dse mo*-ha tse a’, a bi® da, tsi ga,

318. U’-hi no®-zhi® to" a’, a bi® da, tsi ga,

319. Mo*’-zho® u-hu-¢a-gi to" a’, a bi" da, tsi ga,

320. I’-tho®-ba o® tse a’, a bi® da, tsi ga,

321. Ta’-dse ba-co" tse a’, a bi? da, tsi ga,

322. U’-hi no®-zhi® to" a’, a bi? da, tsi ga,

323. He’-dsi xtsi a’, a bi® da, tsi ga,

324. Mo*’-zho® u-hu-¢a-gi to® a’, a bi® da, tsi ga,

325. Ta’-dse ga-xpa tse a’, a bi" da, tsi ga,

326. U’-hi no®-zhi® to" a’, a bi® da, tsi ga,

327. Mo*’-zho" u-hu-ca-gi to" a’, a bi® da, tsi ga,

328. We’-do-ba-o" tse a’, a bi® da, tsi ga,

329. Ta’-dse a-k’a tse a’, a bi" da, tsi ga,

330. U’-hi no®-zhi" to" a’, a bi® da, tsi ga,

331. Mo®’-zho" u-hu-¢a-gi to" a’, a bi" da, tsi ga,

332. Ta’-dse we-do-ba’, a bi" da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 369

333.
334.
335.
336.
337.

338.
339.
340.

341.
342.
343.

344.
345.
346.
347.
348.
349.
350.
351.
352.
353.
354.

355.
356.
357.
358.
359.
360.

361.

362.
363.
364.
365.
366.
367.

K’-no"-ha’, a bi" da, tsi ga,

U’-niu ga-xe to" a’, a bi" da, tsi ga,

Zhi*’-ga mo™-zho® u-hu-¢ca-gi bi do” shki a’, a bi" da, tsi ga,

Ga’-xto" mo®-thi® ta i tsi" da’, a bi" da, tsi ga,

Wa’-ko™-da hu a-no"-k‘o® bi ki-the mo*-thi® ta bi" da’, a bi® da,
tsi ga,

Niu’ wi-ta’, a bi® da, tsi ga,

I’-gi-ni-tha bi do® shki a’, a bi® da, tsi ga,

U’-no® a bi i-the ki-the mo®-thi® ta bi a’, zhi"-ga’, a bi" da, tsi ga,

He’-dsi xtsi a’, a bi? da, tsi ga,

No”, wi-¢o"-ga, e’-Ii-e no®-zhi" bi a’, a bi® da, tsi ga,

Wi’-co®-ga u-k’o" ta a-ka we-to®-i" a-tha, wi-co"-ga, e’-ki-a bi
a’, a bi? da, tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

O/-pxo"-to™-ga to® a’, a bi® da, tsi ga,

Mo*’-ki-ci"-dse tsi-the do® a’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Hi®’ u-ga-bu-dse i-he-the to" a’, a bi® da, tsi ga,

Ga’ tse shki a, a bi® da, tsi ga,

Wa’-thi"-e ¢ka she-mo*-zhi i" da’, a bi® da, tsi ga,

Xa/’-dse e shno® bi no® a’, a bi® da, tsi ga,

Sho’ xtsi pa-xe 1" da’, a bi" da, tsi ga,

Xa’-dse wi" gi-ta-pe mo®-thi® bi do® shki a’, a bi® da, tsi ga,

Wa’-dsu-ta gi-hi-tho"-be mo"-thi® ta bi a’, zhi®-ga’, a bi™ da,
tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Gu’-da pa-gthe i-no*-zhi® to" a’, a bi" da, tsi ga,

Ni’-dse ta-be ga thi"-kshe shki a’, a bi® da, tsi ga,

To"’-de da-pa e no® bi no" a’, a bi® da, tsi ga,

Sho’ xtsi pa-xe i" da’, a bi® da, tsi ga,

To®’-de da-pa wi" gi-ta’-pe mo®-thi® bi do® shki a’, a bi® da,
tsi ga,

Wa’-dsu-ta gi-hi-tho*-be mo®-thi® ta bi a’, zhi®-ga’, a bi" da,
ts1 ga.

Thi’-u-ba-he ga kshe a’, a bi® da, tsi ga,

He’-shki do® a’, a bi® da, tsi ga,

To"’-de wi" she kshe e no® bi no" a’, a bi® da, tsi ga,

Sho*’ xtsi pa-xe 1" da’, a bi" da, tsi ga,

To"’-de wi® gi-ta-pe mo®-thi® bi do® shki a’, a bi" da, tsi ga,

To"’-de wi® wa-dsu-ta gi-hi-tho*-be mo®-thi® ta bi a’, zhi®-ga’, a
bi® da, tsi ga.

2786—21 24

870

368.
369.
370.
371.
372.
373.
374.

375.
376.
377.
378.
379.

380.

381.
382.
383.
384.
385.
386.
387.

388.
389.
390.
391.
392.
393.
394.

395.
396.
397.
398.
399.

400.
401.
402.
403.
404.
405.

THE OSAGE TRIBE (TH. ANN. 86

No*/-ka 0®-he ga kshe a’, a bi® da, tsi ga,

He’-shki do® a’, a bi® da, tsi ga,

A’-thi® wi® ga-kshe e’ no" bi no® a’, a bi® da, tsi ga,

Sho"’ xtsi pa-xe 1" da’, a bi® da, tsi ga,

A’-thi® wi" gi-ta-pe mo®-thi® bi do® shki a’, a bi® da, tsi ga,

Zhi*’-ga, a bi® da, tsi ga,

A’-thi® wi® wa-dsu-ta gi-hi-tho"-be mo®-thi® ta bi a’, zhi®-ga’, a
bi® da, tsi ga.

He’-dsi xtsi a’, a bi® da, tsi ga,

Ta’-hiu-ga-¢ta ga tse shki a’, a bi® da, tsi ga,

A’-thi® u-k’a-be wi" she tse e’ no® bi no® a’, a bi® da, tsi ga,

Sho*’ xtsi pa-xe i" da’, a bi" da, tsi ga,

A’-thi® u-k’a-be wi" gi-ta-pe mo®-thi® bi do" shki a’, a bi" da,
tsi ga,

Wa’-dsu-ta gi-hi-tho"-be mo®-thi® ta bi a’, zhi"-ga’, a bi® da,
tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Pa’ pa-ci ga tse shki a’, a bi" da, tsi ga,

He’-shki wa-thi"-e ¢ka zhi i? da’, a bi® da, tsi ga,

A’-thi® pa-¢i wi?’ e no" bi no" a’, a bi® da, tsi ga,

Sho*’ xtsi pa-xe 1" da’, a bi? da, tsi ga,

A’-thi® pa-¢i wi" gi-ta-pe mo®-thi® bi do® shki a’, a bi® da, tsi ga,

A’-thi® pa-ci wi" wa-dsu-ta gi-hi-tho™-be mo®-thi® ta bi a’,
zhi®-ga, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

He’ ga-xa u-gtho"-the ga kshe a’, a bi® da, tsi ga,
Wa’-tsi-shka zhi®-ga e’ no" bi no" a’, a bi® da, tsi ga,

Sho"’ xtsi pa-xe i? da’, a bi" da, tsi ga,

Wa’-tsi-shka zhi®-ga wi" a’, a bi® da, tsi ga,

Gi’-ta-pe mo®-thi® bi do” shki a’, a bi® da, tsi ga,

Wa’-dsu-ta gi-hi-tho™-be mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

He’ ga-xa u-wa-to" ga kshe a’, a bi" da, tsi ga,

Ga’-xa zhi®-ga wi" she kshé e’ no" bi no” a’, a bi® da, tsi ga,

Sho’ xtsi pa-xe i" da’, a bi" da, tsi ga,

Ga’-xa zhi®-ga wi? gi-ta-pe mo®-thi® bi do” shki a’, a bi" da, tsi ga,

Wa’-dsu-ta gi-hi-tho®-be mo™-thi® ta bi a’, zhi®-ga’, a bi da,
tsi ga.

He’ ga-xa u’-gtho-the ga kshe a’, a bi da, tsi ga,
(o"’-co®-ga wi" she kshe e’ no" bi no® a’, a bi® da, tsi ga,
Sho” xtsi pa-xe i" da’, a bi” da, tsi ga,

Co"’-¢o"-ga wi" gi-ta-pe mo®-thi® bi do® shki a’, a bi® da, tsi ga,
He’-shki do" a’, a bi" da, tsi ga,

Wa’-dsu-ta gi-hi-tho®-be mo*-thi® ta i tsi" da’, a bi® da, tsi ga.

EE ee

LA FLBSCHE] “TRIBAL RITES—OSAGE LANGUAGE Sul

406.
407.
408.
409.
410.
411.
412.

413.
414.
415.
416.
417.
418.
419.

420.
421.
422.
423.
424.
425.
426.

427.
428.
429.
430.
431.
432.
433.

434.
435.

436.
437.

438.
439.
440.
441.
442.
443.

He’ ga-xa u’-gtho"-the ga kshe a’, a bi® da, tsi ga,

He’ shki do® a’, a bi® da, tsi ga,

Wa’-tsi-shka e no” bi no® a’, a bi” da, tsi ga,

Sho"’ xtsi pa-xe i" da’, a bi® da, tsi ga,

Wa’-tsi-shka wi? gi-ta-pe mo®-thi® bi do" shki a’, a bi? da, tsi ga,

He’ shki do® a’, a bi® da, tsi ga,

Wa’-dsu-ta gi-hi-tho"-be mo®-thi® ta bi a’, zhi®-ga’, a bi® da,
tsi ga.

He’ ga-xa u’-gtho"-the ga thi®-kshe shki a’, a bi" da, tsi ga,

I?’ ca-ka e no” bi no” a’, a bi? da, tsi ga,

Sho’ xtsi pa-xe 1" da’, a bi® da, tsi ga,

’T"’ ca-ka wi" gi-ta-pe mo®-thi® bi do® shki a’, a bi® da, tsi ga,

Wa’-dsu-ta gi-hi-tho"-be mo*-thi® ta bi a’, zhi®-ga’, bi" da, tsi ga,

TI’ ca-ka wi" gi-ta-pe mo"-thi® bi do® shki a’, a bi® da, tsi ga,

Wa’-dsu-ta gi-hi-tho"-be mo®-thi® ta bi a’, zhi®-ga’, a bi® da,
tsi ga.

He’-dsi xtsi a’, a bi® da, tsi ga,

Pe’-o-to" ga thi"-kshe shki a’, a bi" da, tsi ga,

Wa/’-thi®-e ¢ka she mo? mo*-zhi i” da’, a bi® da, tsi ga,
Ho’-e-ga a-gi-the a-to® he i* da’, a bi” da, tsi ga,

Zhi®’-ga ho-e-ga gi-the mo®-thi® bi do” shki a’, a bi" da, tsi ga,
Mi’ hi-e ge ta’, a bi" da, tsi ga,

We’-ki-i-he-the mo®-thi" ta i tsi" da’, a bi® da, tsi ga,

He’ a-thi-ku-sha ga tse shki a’, a bi® da, tsi ga,

E’ shki wa-thi"-e ¢ka zhi i" da’, a bi® da, tsi ga,
Wa’-xthe-xthe a-gi-the a-to™ he i® da’, a bi" da, tsi ga,
Mi’ hi-e ge ta’, a bi? da, tsi ga,

Wa’-bthi-ku-sha a-to™ he i® da’, a bi" da, tsi ga,

Mi’ hi-e ge ta’, a bi® da, tsi ga,

We’-ki i-he-the mo®-thi® ta i tsi" da’, a bi da, tsi ga.

He’-dsi xtsi a’, a bi da, tsi ga,

Ho®’-ga u-dse-the pe-tho®-ba ni-ka-shi-ga ba do" a’, a bi" da,
tsi ga,

Ha’! wi-co®-ga, e’-ki-e no®-zhi" bi a’, a bi da, tsi ga,

Zhi®’-ga ni a-ga-ha ba tho®-ta zhi a’, wi-go"-ga, e’-ki-a bi a’, a
bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Ho?’-ga wa-tse-ga-wa to" a’, a bi" da, tsi ga,

Thu-e’ xtsi ci-thu-¢e the do® a’, a bi" da, tsi ga,

Tse’-xe xtsi ge dsi a’, a bi” da, tsi ga,

He’-dsi xtsi hi no®-zhin to® a’, a bi" da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

. He’-dsi xtsi gi-e do" a’,
. Ha’! wi-zhi"-the’, e a-gthi-no"-zhi to" a’, a bi" da, tsi ga,
. Ni’-ka wi? e-dsi a-ka’, wi-zhi®-the, e a’-gthi-no®-zhi® to® a’, a bi®

THE OSAGE TRIBE (DTH. ANN. 36

. Ni’-ka wi? a’, a bi® da, tsi ga,

. Tho’ to® hi no®-zhi® to™ a’, a bi" da, tsi ga,

. No®’-be ba-ha hi no®-zhi® to a’, a bi® da, tsi ga,
. No"’-be zha-ta ga-xe to" a’, a bi® da, tsi ga,

‘a bi" da, tsi ga,

da, tsi ga,

. Ha’! wi-¢o"-ga, a bi® da, tsi ga,
. Ni’-ka be zhi"-ga i-ta shki do" a’, a bi® da, tsi ga,
. Wa’-no-xe a-dsi the o®-the ta bi a’, wi-co"-ga, e’-ki-a bi a’, a

bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. E’-ta pa-mo"-gthe xtsi a’, a bi" da, tsi ga,

. Oi’ thu-ce tsi-tha ba do® a’, a bi" da, tsi ga,

. We’-a-ba-c¢u a’, a bi® da, tsi ga,

. I’-u-tha-zhu-zhu the hi-the thi"-kshe a’, a bi" da, tsi ga,

. Ni’-ka be zhi®-ga i-ta’ shki do" a’, a bi" da, tsi ga,

. Wa’-no"-xe a-dsi the o™-the ta bi a’, wi-co"-ga, e’-ki-a bi a’, a

bi® da, tsi ga,

. He’-dsi xtsi hi no®-zhi® bi do" a’, a bi" da, tsi ga,

. Ha’! wi-zhi®-the, e’ tsi-the a’, a bi da, tsi ga,

. Ho®’-ga bthi® a’, wi-zhi®-the, e’ to" a’, a bi" da, tsi ga,

. Ho®’-ga Mo®-i?-ka-zhi"-ga’, a bi" da, tsi ga,

. Wi a’-to" he a’, wi-zhi®-the, e to® a’, a bi® da, tsi ga,

. E’-dsi-zhi the thi®-ge a-ni-ka-shi-ga a-to" he a’, wi-zhi"-the, e

to® a’, a bi® da, tsi ga,

. We’-shno® wi-gi-the a-to" he a’, wi-zhi®-the, e to" a’, a bi" da,

tsi ga.

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Wi’-¢o®-ga, e’-ki-a bi a’, a bi® da, tsi ga,

. Wi’-¢o®-ga a-ka’, a bi® da, tsi ga,

. O’-k’o" ta a-ka we-to®-i" a-tha, wi-co®-ga, e’-ki-a bi a’, a bi" da,

tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Mo®’-thi®-ka sha-be thi®-kshe a’, a bi® da, tsi ga,

. Ba’-ha a-tsi-no®-zhi® to" a’, a bi® da, tsi ga,

. Ga’ thit-kshe shki a’, a bi" da, tsi ga,

. We’-shno® wi-gi-the a-to" he a’, wi-zhi®-the, e to® a’, a bi® da,

tsi ga,

7. We’-go®-tha a-ni tha-thi"-she do® shki a’, a bi® da, tsi ga,

—

3. We’-go"-tha thi-wa-ts’e-ga tha-ki-the tha-thi™-she ta tse a’,

wi-zhi"-the e to" a, a bi® da, tsi ga,

. Ho®’-ba i-ta-xe tho" dsi a’, a bi" da, tsi ga,

OO ———————

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 378

480.
481.
482.
483.

484.
485.
486.

T®’-dse-ha tha-the do® a’, a bi® da, tsi ga,

T*’-shta-bthi a-tha-ga-xto" do® a’, a bi® da, tsi ga,

Tho®’-dse ba-he e’-to®-ha no® shki do® a’, a bi" da, tsi ga,

We’-go"-tha thi-wa-ts’e-ga tha-ki-the tha thi™-she ta tse a
wi-zhi®-the e to" a, a bi® da, tsi ga,

E’tho®-zha’, a bi® da, tsi ga,

J"’-dse-ha tha-the do" a’, a bi® da, tsi ga,

T*’-shta-ha a-tha ga-¢ta zhi ta tsi" da’, wi-zhi"-the’, e-to" a’, a
bi? da, tsi ga,

. [®’-shsa-ha a-tha ga-¢ta do® a’, a bi" da, tsi ga,
. U’-no® u-tha-xtha zhi tha-ki-the tha thi®-she ta tse a’, wi-zhi"-

the, e to® a’, a bi" da, tsi ga.

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Mo®’-thi®-ka to-ho thit-kshe a’, a bi® da, tsi ga,

. Ba/-ha a-tsi no®-zhi® to™ a’, a bi® da, tsi ga,

. The’ shki do® a’, a bi da, tsi ga,

. We’-shno® wi-gi-the a-to® he a’, wi-zhi®-the, e to® a’, a bi" da,

tsi ga,

. We’-go®-tha a-ni’tha shi®-she do" shki a’, a bi" da, tsi ga,
. We’-go"-tha thi-wa-ts’e-ga tha-ki-the tha thi™-she ta tse a’,

wi-zhi®-the, e to" a’, a bi" da, tsi ga,

. Ho®’-ba i-ta-xe tho" dsi a’, a bi" da, tsi ga,

. I*’-dse-ha tha-the do® a’, a bi® da, tsi ga,

. Tho*’-dse ba-he’ e-to® no"™ shki do" a’, a bi® da, tsi ga,

. Da’ thu-ts’a-ga zhi tha-ki-the tha thi"-she ta tse a’, wi-zhi®-the,

e to® a’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. K’u’-shi kshi-gthe do® a’, a bi® da, tsi ga,

. Mo®’-thi"-ka zhu-dse thi®-kshe a’, a bi® da, tsi ga,

. Ba’-ha a-tsi no®-zhi" to" a’, a bi® da, tsi ga,

. The’ shki do” e-tsi-the a’, a bi" da, tsi ga,

. We’-shno® wi-gi-the a-to™ he a’, wi-zhi"-the’, e to" a’, a bi" da,

tsi ga,

. [*’-dse-ha tha-the do® a’, a bi" da, tsi ga,
. I*’-shta, bthi a-tha-ga-xto" a-zhi ta tse a, wi-zhi"-the’, e to" a’,

a bi" da, tsi ga,

. I*’-shta-bthi a-tha-ga-xto"™ do” a’, a bi® da, tsi ga,

. U’-hu-shi-ge wi-kshi-the a’, wi-zhi"-the, e to™ a’, a bi" da, tsi ga,
. E’tho*-zha, a bi® da, tsi ga,

. Mi/hi-e ga ta’, a bi? da, tsi ga,

. We’-ki-i-he-the tha the ta tse a’, wi-zhi®-the, e to" a’, a bi® da,

tsi ga,

. We’-ki-i-he-the thi-wa-ts’e-ga tha-ki-the tha thi®-she ta tse a’,

wi-zhi®-the’, e to™ a’, a bi® da, tsi ga,

374

514.
515.
516.
517.
518.
519.
520.
521.
522.
523.

524.

525.
526.
527.

528.

529.

530.
531.
532.
533.
534.
535.
536.

537.

538.

539.

540.

541.
542.
543.
544.
545.
546.

547.
548.
549.

THE OSAGE TRIBE [mTH. ANN. 36

He’-dsi xtsi a’, a bi® da, tsi ga,

K’u’-shi kshi-gthe do" a’, a bi" da, tsi ga,

Mo?’-thi®-ka ¢i thi"-kshe no” a’, a bi® da, tsi ga,

Ba/-ha a-tsi-no®-zhi® to" a’, a bi® da, tsi ga,

Ga’ thit-kshe shki a’, a bi" da, tsi ga,

We’-go"-tha a-ni’tha thi®-she do” shki a’, a bi® da, tsi ga,

Mi’hi-e ge ta’, a bi® da, tsi ga,

Da’-gthe u-k’u-pi e’ no" bi no® a’, a bi® da, tsi ga,

I’the tha-ki-the do" a’, a bi" da, tsi ga,

I*’-dse-ha tha kshi-the tha thi*-she ta tse a’, wi-zhi"-the, e to
a’, a bi? da, tsi ga,

Da’-gthe u-k‘u-pi a’ bi i-the tha-ki-the tha thi®-she ta tse a’,
wi-zhi"-the, e to" a’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

No®’-be zha-ta ga tse shki a’, a bi® da, tsi ga,

Wa’-thi-e ¢ka she mo® mo®-zhi i" da’, a bi® da, tsi ga,

Mi’ hi-e ge ta, a bi® da, tsi ga,

No®’-be zha-ta pa-xe a-to" he i” da’, a bi® da, tsi ga,

Zhi®’-ga i-gi-ni-tha mo®-thi® bi do" shki a’, a bi® da, tsi ga,

We’-ki-i-he-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

Zho*’-xa zha-ta e no" bi no® a’, a bi® da, tsi ga,

Sho"’ xtsi pa-xe i" da’, a bi" da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Zhi®’-ga i-gi-ni-tha mo®-thi® bi do® shki a’, a bi® da, tsi ga,

I’-gi-ni-tha gi-wa-ts’ e-ga ki-the mo*-thi® ta i tse a’, zhi®-ga’, a
bi® da, tsi ga.

He’-dsi xtsi a’, a bi® da, tsi ga,

Ho"’-ga u-dse-the pe-tho"-ba ni-ka-shi-ga ba do" a’, a bi® da,
tsi ga,

Ha’! wi-¢o-ga, e’-ki-a bi a’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga tha bi thi®-ge a-tha, wi-co"-ga, e’-ki-a bi a’, a
bi® da, tsi ga,

Ho®’-ga wa-tse-ga-wa to" a’, a bi® da, tsi ga,

Thu-e’ xtsi ¢i-thu-¢e the do® a’, a bi® da, tsi ga,

’T»’-zhu-dse thi®-kshe a’, a bi® da, tsi ga,

He’-dsi xtsi hi no®-zhi® to® a’, a bi® da, tsi ga,

Ha’! wi-zhi®-the, e a/-gthi-no®-zhi" to" a’, a bi" da, tsi ga,

Wi’-tsi-go wi" e-dsi a-ka’, wi-zhi"-the, e a’-gthi-no™-zhi" to" a’,
a bi® da, tsi ga,

Ha’! wi-co"-ga, e’-ki-a bi a’, a bi" da, tsi ga,

Wi’-co"-ga a-ka’, a bi® da, tsi ga,

Wi’-tsi-go wi" e-dsi thi®-kshe e a-ka’, wi-co"-ga, e’-ki-a bi a’, a
bi® da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 375

550.
551.
552.
553.
554.
555.
556.

557.
558.
559.

560.
561.
562.
563.
564.
565.
566.
567.

568.
569.
570.
571.
572.
573.
574.
575.
576.
577.
578.
579.

580.
581.
582.
583.
584.
585.
586.
587.
588.

E’-ta pa-mo*-gthe xtsi a’, a bi® da, tsi ga,

Ci’-thu-¢a ba do® a’, a bi® da, tsi ga,

’T=’-zhu-dse thi®-kshe a’, a bi? da, tsi ga,

He’-dsi xtsi hi no®-zhi® bi a’, a bi" da, tsi ga,

Ha’! Wi-tsi-go e’, e-gi-a bi a’, a bi" da, tsi ga,

Wi’-tsi-go e’, e-gi-a bi a’, a bi? da, tsi ga,

Zhi®’-ga zho-i-ga tha bi thi®-ge a-tha, Wi-tsi-go e’, e-gi-a bi a’,
a bi® da, tsi ga, ra)

He’-dsi xtsi a’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga tha bi thi®-ge’ e-she do" a’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga o"-tho ba tho® ta mi’-kshe i® da’, a bi® da,
tsi ga, :

Ts’e’ wa-tse-xi mi-kshe 1" da’, a bi® da, tsi ga,

Zhi*’-ga zho-i-ga o®-tha’ bi do® a’, a bi® da, tsi ga,

Ts’e’ wa-tse-xi ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Wa’-ko"-da e-shki do” a’, a bi" da, tsi ga,

Wa’-ko®-da 0®-ki-tha-zha-ta bi a-thi" he 1" da’, a bi® da, tsi ga,

Zhi*’-ga zho-i-ga o®-tha’ bi do® a’, a bi® da, tsi ga,

Wa’-ko"-da a-ki-tha-zha-ta bi ki-the mo™-thi® ta bi a’, zhi®-ga’,
a bi? da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Wa’-ko"-da e-shki do® a’, a bi" da, tsi ga,

O*’-ta-kshi® bi a-thi® he i” da’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga o"-tha bi do" a’, a bi® da, tsi ga,

Wa’-ko®-da e-shki do" a’, a bi? da, tsi ga,

A’-ta-kshi® bi ki-the mo®-thi® ta bi a’, zhi"-ga’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Wa’-ko®-da e-shki do" a’, a bi? da, tsi ga,

Be’ hi o®-gtha mo®-zhi i" da’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga o®-tha’ bi do" a’, a bi da, tsi ga,

Wa/’-ko®-da e-shki do® a’, a bi? da, tsi ga,

Be’ hi a-gtha ba zhi bi ki-the mo*-thi® ta bi a’, zhi®-ga’, a bi®
da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga, :

Wa’-ko"-da e-shki do" a’, a bi" da, tsi ga,

Hi’ 0®-wo"-ga ¢i-da bi a-thi® he i* da’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga o"-tha’ bi do" a’, a bi® da, tsi ga,

Wa’-ko®-da e’-shki do" a’, a bi" da, tsi ga,

Hi’ u-ci-da bi ki-the mo®-thi® ta bi a’, zhi®-ga’, a bi? da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Wa’ko®-da e-shki do" a’, a bi® da, tsi ga,

Hi’ o®-ki-tha-sho" bi a’-thi" he i® da’, a bi® da, tsi ga,

376

589.
590.
591.

592.
593.

Bs,

595.

596.
597.
598.
599.
600.
601.

602.
603.
604.

605.
606.
607.
608.
609.
610.
611.

612.
613.
614.
615.
616.
617.
618.
619.
620.
621,
622.

623.
624.
625.

THE OSAGE TRIBE (ETH. ANN. 36

Zhi®’-ga zho-i-ga o"-tha’ bi do" a’, a bi da, tsi ga,

Wa’-ko"-da e-shki do" a’, a bi® da, tsi ga,

Hi’ a-ki-tha-sho" bi ki-the mo®-thi® ta bi a’, zhi®-ga’, a bi" da,
tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Ho®’-ga u-dse-the pe- -tho®-ba ni-ka-shi-ga ba do" a’, a bi® da,
tsi ga,

Ha’! wi-¢o"-ga, e’-ki-a bi a’, a bi" da, tsi ga,

Zhi®’-ga zho-i-ga tha bi thi™-ge’ a-tha, wi-co™-ga, e’-ki-a bi a’, a
bi® da, tsi ga,

Ho®’-ga wa-tse-ga-wa to" a’, a bi® da, tsi ga,

Thu-e’ xtsi ¢i-thu-ce the do” a’, a bi" da, tsi ga,

T?’-ca-be thit-kshe a’, a bi" da, tsi ga,

He’-dsi xtsi hi no®-zhi® to™ a’, a bi® da, tsi ga,

Ha’! wi-zhi"-the, e a’-gthi no®-zhi® to" a’, a bi® da, tsi ga,

Wi'’-tsi-go wi" e-dsi a-ka’, wi-zhi®-the, e a’-gthi no"-zhi" to" a’,
a bi? da, tsi ga,

Ha’! wi-co"-ga, e’-ki-a bi a’, a bi® da, tsi ga,

Wi’-¢o"-ga a-ka’, a bi® da, tsi ga,

Wi’-tsi-go wi" e-dsi thi"-kshe e a-ka’, wi-co"-ga, e’-ki-a bi a’, a
bi® da, tsi ga, :

E/-ta pa-mo"-gthe xtsi a’, a bi® da, tsi ga,

Oi’ thu-¢a ba do a’, a bi® da, tsi ga,

’[®’-¢a-be thi®-kshe a’, a bi® da, tsi ga,

He’-dsi xtsi hi no®-zhi" bi a’, a bi® da, tsi ga,

Ha’! Wi-tsi-go e’, e-gi-a bi a’, a bi" da, tsi ga,

Wi’-tsi-go e’, e-gi-a bi a’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga tha bi thi-ge a-tha, Wi-tsi-go e’, e-gi-a bi a’,
a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Zhir’-ga zho-i-ga tha bi thi"-ge’ e-she do" a’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga o"-tha ba tho"-ta mi-kshe i" da’, a bi" da, tsi ga,

Ts’e’ wa-tse mi-kshe i" da’, a bi" da, tsi ga,

Zhi"’-ga zho-i-ga o"-tha’ bi do” a’, a bi® da, tsi ga,

Ts’e’ wa-tse-xi ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Wa’-ko"-da e-shki do” a’, a bi® da, tsi ga,

Wa’-ko"-da o®-ki-tha-zha-ta bi a-thi® he i" da’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga o"-tha bi do" a’, a bi® da, tsi ga

Wa’-ko"-da a-ki-tha-zha-ta bi ki-the mo*-thi® ta bi a’, zhi"-ga’,
a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Wa’-ko"-da e-shki do" a’, a bi® da, tsi ga,

O*’-ta-kshi® bi a-thi" he i" da’, a bi® da, tsi ga,

ee

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 377

. Zhi®’-ga zho-i-ga o"-tha’ bi do® a’, a bi" da, tsi ga,

. Wa’-ko®-da e-shki do® a’, a bi® da, tsi ga,

s. A’-ta-kshi" bi ki-the mo?-thi" ta bi a’, zhi®-ga’, a bi da, tsi ga,
. He’-dsi xtsi a’, a bi? da, tsi ga,

. Wa’-ko"™-da e-shki do® a’, a bi® da, tsi ga,

. Be’ hi o®-gtha mo®-zhi i da’, a bi® da, tsi ga,

. Zhiv’-ga zho-i-ga o®-tha’ bi do™ a
. Wa’-ko"-da e’-shki do" a’, a bi® da, tsi ga,

. Be’ hi a-gtha ba zhi bi ki-the mo®-thi® ta bi a’, zhi®-ga’, a bi" da,

/

, a bi" da, tsi ga,

tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Wa’-ko®-da e’-shki do" a’, a bi® da, tsi ga,

. Hi’ 0®-wo?-ga-¢i-da bi a-thi® he i" da’, a bi® da, tsi ga,
. Zhi®’-ga zho-i-ga o®-tha’ bi do” a
. Wa’-ko®-da e-shki do® a’, a bi® da, tsi ga,

. Mi’ u-¢i-da bi ki-the mo®-thi® ta bi a’, zhi"-ga’, a bi? da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Wa’-ko®-da e’-shki do® a’, a bi® da, tsi ga,

. Hi’ 0®-ki-tha-sho® bi a-thi™ he i" da’, a bi® da, tsi ga,

. Zhi*’-ga zho-i-ga o"-tha’ bi do" a’, a bi" da, tsi ga,

. Wa’-ko®-da e-shki do® a’, a bi® da, tsi ga,

. Hi’ a-ki-tha-sho" bi ki-the mo*-thi® ta bi a’, zhi®-ga’, a bi™ da

,

, a bi? da, tsi ga,

?

tsi ga.

. He’-dsi xtsi a’, a bi da, tsi ga,
. Ho®’-ga u-dse-the pe-tho™-ba ni-ka-shi-ga ba do" a’, a bi® da,

tsi ga,

. Ha’! wi-¢o"-ga, e’-ki-a bi a’, a bi® da, tsi ga,
. Zhi®’-ga zho-i-ga tha bi thi®-ge a-tha, wi-¢o"-ga, e’-ki-a bi a’,

a bi da, tsi ga,

. Ho®’-ga wa-tse-ga-wa to" a’, a bi® da, tsi ga,
. Thu-e’ xtsi ¢i-thu-¢e the do” a
. ’[®’-zho-cka thi®-kshe a’, a bi® da, tsi ga,

. He’-dsi xtsi hi no®-zhi® to" a’, a bi® da, tsi ga,

. Ha’! wi-zhi®-the, e-a’-gthi no®-zhi to” a’, a bi" da, tsi ga,

. Wi’-tsi-go wi" e-dsi a-ka’, wi-zhi®-the, e a/-gthi no™-zhi" to" a’,

,

, a bi? da, tsi ga,

a bi" da, ‘tsi ga,

. Ha’! wi-¢o"-ga, e’-ki-a bi a’, a bi® da, tsi ga,
. Wi’-¢o"-ga a-ka’, a bi® da, tsi ga,
. Wi’-tsi-go wi e-dsi thit-kshe e a-ka’, wi-co"-ga, e’-ki-a bi a’, a

bi® da, tsi ga,

. E/-ta pa-mo*-gthe xtsi a’, a bi? da, tsi ga,
. (i/-thu-ca ba do" a’, a bi" da, tsi ga,
. ’[*’-zho-cka thi®-kshe a’, a bi® da, tsi ga,

378
663.

664.
665.
666.

667.
668.
669.
670.

671.
672.
673.
674.
675.

676.

677.

678.
679.

680.

681.
682.
683.
684.
685.
686.
687.
688.
689.

690.
691.
692.

693.

694.

695.
696.
697.
698.
699.

700.
701.

THE OSAGE TRIBE [prH. ANN. 386

He’-dsi xtsi hi no®-zhi® bi a’, a bi® da, tsi ga,

Ha’! Wi-tsi-go e, e-gi-a bi a’, a bi® da, tsi ga,

Wi’-tsi-go-e’, e-gi-a bi a’, a bi" da, tsi ga,

Zhi®’-ga zho-i-ga tha bi thi®-ge a-tha, Wi-tsi-go-e’, e-gi-a bi a’,
a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga tha bi thi®-ge’ e-she do" a’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga o®-tha ba tho” ta mi-kshe i” da’, a bi® da, tsi ga,

Ts’e’ wa-tse-xi mi-kshe i" da’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga o"-tha bi do™ a’, a bi® da, tsi ga,

Ts’e’ wa-tse-xi ki-the mo*-thi® ta i tsi” da’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Wa’-ko"-da e’-shki do® a’, a bi" da, tsi ga,

Wa/-ko®-da o®-ki-tha-zha-ta bi a-thi® he i* da’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga o®-tha’ bi do" a’, a bi® da, tsi ga,

Wa’-ko"-da a-ki-tha-zha-ta bi ki-the mo*-thi® ta bi a’, zhi®-ga’,
a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Wa’-ko"-da e’-shki do® a’, a bi® da, tsi ga,

O*’-ta-kshi® bi a-thi" he i" da’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga o"-tha bi do" a’, a bi® da, tsi ga,

Wa’-ko"-da e-shki do” a’, a bi® da, tsi ga,

A’-ta-kshi® bi ki-the mo®-thi" ta bi a’, zhi"-ga, a bi® da, tsi ga,

He’-dsi xtsi a’, a’ bi® da, tsi ga,

Wa’-ko®-da e-shki do” a’, a bi? da, tsi ga,

Be’ hi o®-gtha ma®-zhi i" da’, a bi" da, tsi ga,

Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi® da, tsi ga,

Wa’-ko®-da e’-shki do® a, a bi" da, tsi ga,

Be’ hi a-gtha ba zhi bi ki-the mo*-thi" ta bi a’, zhi®-ga’, a bi®
da, tsi ga,

He-dsi xtsi a, a bi® da, tsi ga,

Wa/’-ko®-da e-shki do" a’, a bi® da, tsi ga,

Hi’ o®-wa"-ga-ci-da bi a-thi® he i* da, a bi" da, tsi ga,

Zhi®’-ga zho-i-ga o®-tha’ bi do" a’, a bi® da, tsi ga,

Wa’-ko"-da e-shki do® a’, a bi® da, tsi ga,

Hi’ u-cida bi ki-the mo®-thi® ta bi a’, zhi®-ga’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Wa/’-ko"-da e-shki do" a’, a bi® da, tsi ga,

Hi’ 0®-ki-tha-sho® bi a-thi®-he i* da’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga o®-tha bi do a’, a bi® da, tsi ga,

Wa’-ko®-da e-shki do® a’, a bi® da, tsi ga,

Hi’ a-ki-tha-sho® bi ki-the mo®-thi® ta bi a’, zhi®-ga’, a bi® da,
tsi ga. :

EE

LA FLESCHB] TRIBAL RITES—OSAGE LANGUAGE 379

702.
703.

704.
705.

706.
707.
708.
709.
710.
(Als

712.
713.
714.

715.
716.
Chive
718.
Z(t)
720.
721.

722.
723.
724.
725.
726.
727.

728.
729.
730.
731.
732.

733.
734,
735.
736.
737.
738.
739.

He’-dsi xtsi a’, a bi® da, tsi ga,

Ho®’-ga u-dse-the pe-tho®-ba ni-ka-shi-ga ba do" a’, a bi® da,
tsi ga,

Ha’! wi-co"-ga, e’-ki-a, bi a’, a bi" da, tsi ga,

Zhi"’-ga zho-i-ga tha bi thi®-ge a-tha, wi-co"-ga, e’-ki-a bi a’, a
bi® da, tsi ga,

Ho®’-ga wa-tse-ga-wa to" a’, a bi® da, tsi ga,

Thu-e’ xtsi ¢i-thu-¢e the do” a’, a bi" da, tsi ga,

*I?’-zho ¢i thi®-kshe a’, a bi" da, tsi ga,

He’-dsi xtsi hi no*-zhi® to" a’, a bi® da, tsi ga,

Ha’! wi-zhi"-the, e a’-gthi no"-zhi® to” a’, a bi® da, tsi ga,

Wi’-tsi-go wi" e-dsi a-ka’, wi-zhi®-the, e a’-gthi no"-zhi" to" a’,
a bi® da, tsi ga,

Ha’! wi-¢o"-ga, e’-ki-a bi a’, a bi" da, tsi ga,

Wi’-co"-ga a-ka’, a bi® da, tsi ga,

Wi’-tsi-go wi” e-dsi thi®-kshe, e a-ka’, wi-¢o®-ga, e’-ki-a’, bi a’,
a’ bi® da, tsi ga,

E’-ta pa-mo*-gthe xtsi a’, a bi da, tsi ga,

Ci’ thu-¢ga ba do® a’, a bi" da, tsi ga,

’T»’-zho ¢i thi®-kshe a’, a bi® da, tsi ga,

He’-dsi xtsi hi no®-zhi® bi a’, a bi® da, tsi ga,

Ha’! Wi-tsi-go e’, e-gi-a bi a’, a bi® da, tsi ga,

Wi’-tsi-go e’, e-gi-a bi a’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga tha bi thi®-ge a-tha, Wi-tsi-go e’, e-gi-a bi a’,
a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga tha bi thi®-ge’ e-she do" a’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga o-tha ba tho"-ta mi-kshe i" da’, a bi® da, tsi ga,

Ts’e* wa-tse-xi mi-kshe i" da’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga o®-tha’ bi do" a’, a bi® da, tsi ga,

Ts’e’ wa-tse-xi ki-the mo®-thi" ta i tsi" da’, a bi" da, tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

Wa/-ko®-da e-shki do® a’, a bi" da, tsi ga,

Wa/’-ko®-da o®-ki-tha-zha-ta bi a-thi®-he i-da’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi" da, tsi ga,

Wa’-ko®-da a-ki-tha-zha-ta bi ki-the mo®-thi® ta bi a’, zhi®-ga’,
a bi® da, tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

Wa/-ko®-da e’-shki do" a’, a bi? da, tsi ga,

O*’-ta-kshi® bi a-thi® he i®-da’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga 0®-tha’ bi do” a’, a bi® da, tsi ga,

Wa’-ko®-da e’-shki do" a’, a bi® da, tsi ga,

A’-ta-kshi® bi ki-the mo®-thi® ta bi a’, zhi®-ga’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

THE OSAGE TRIBE [prH. ANN. 36

. Wa’-ko®-da e’-shki do" a’, a bi" da, tsi ga,

. Be’ hi 0®-gtha mo"-zhi i" da’, a bi" da, tsi ga,

. Zhit’-ga zho-i-ga o®-tha’ bi do™ a’, a bi" da, tsi ga,

. Wa’-ko"-da e’-shki do™ a’, a bi® da, tsi ga,

. Be’ hi a-gtha ba zhi bi ki-the mo*-thi® ta bi a’, zhi"-ga’, a bi" da,
tsi ga,

5. He’-dsi xtsi a’, a bi" da, tsi ga,

. Wa’-ko"-da e’-shki do" a’, a bi® da, tsi ga,

. Hi’ 0®-wo®-ga-ci-da bi a-thi® he i" da’, a bi" da, tsi ga,

. Zhir’-ga zho-i-ga o-tha’ bi do" a’, a bi® da, tsi ga,

. Wa’-ko"-da e-shki do® a’, a bi" da, tsi ga,

. Mi’ u-¢i-da bi ki-the mo"-thi" ta bi a’, zhi®-ga’, a bi" da, tsi ga,
. He’-dsi xtsi a’, a bi® da, tsi ga,

. Wa’-ko®-da e-shki do" a’, a bi® da, tsi ga,

. Hi’ 0®-ki-tha-sho” bi a-thi® he i® da’, a bi® da, tsi ga,

. Zhi®’-ga zho-i-ga o®-tha’ bi do" a’, a bi® da, tsi ga,

. Wa’-ko"™-da e’-shki do" a’, a bi® da, tsi ga,

. Hi’ a-ki-tha-sho® bi ki-the mo*-thi® ta bi a’, zhi"-ga’, a bi® da,
tsi ga.

ee

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Ho®’-ga u-dse-the pe-tho"-ba ni-ka-shi ga ba do" a’, a bi" da,

tsi ga, ;

. Ha’! wi-¢o"-ga, e’-ki-a bi a’, a bi® da, tsi ga, .
. Zhi®’-ga zho-i-ga tha bi thi™-ge’ a-tha, wi-¢o®-ga, e/-ki-a bi a’, a

bi® da, tsi ga,

. Ho®’-ga wa-tse-ga-wa to" a’, a bi® da, tsi ga,

762. Ga’ xtsi hi tha i-do" a’, a bi" da, tsi ga, |
763. ’[/-xe shto™-ga thi®-kshe no® a’, a bi™ da, tsi ga,
764. He’-dsi xtsi hi no®-zhi® to® a’, a bi® da, tsi ga,

2. EK’-ta pa-mo"-gthe xtsi a’, a bi" da, tsi ga,
3. Ci’ thu-¢a ba do® a’, a bi® da, tsi ga,

. Ha’! Wi-tsi-go e’, e tsi-the a, a bi" da, tsi ga,
. Zhi®’-ga zho-i-ga tha bi thi"-ge a-tha, Wi-tsi-go e’, e-gi-a bi a’, .
a bi® da, tsi ga, |
. He’-dsi xtsi a’, a bi® da, tsi ga,

. Ha’! wi-zhi®-the, e agthi no®-zhi® to" a’, a bi" da, tsi ga,
. Wi’-tsi-go wi" e-dsi a-ka’, wi-zhi®-the’, a a-gthi no®-zhi® to® a’,
a bi" da, tsi ga, ;
. Ha’! wi-¢o®-ga, e’-ki-a bi a’, a bi® da, tsi ga,

. Wi’-tsi-go wi" e-dsi thi®-kshe e a-ka’, wi-co"-ga a-ka’, a bi® da,
tsi ga,

. ’["’-xe shto™-ga thi®-kshe a’, a bi® da, tsi ga,
. E’-dsi xtsi hi no®-zhi" bi a’, a bi® da, tsi ga, j

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 381

. Ha’! Wi-tsi-go e’, e-gi-a bi a’, a bi da, tsi ga,
. Zhi*’-ga zho-i-ga tha bi thi"-ge a-tha, Wi-tsi-go e’, e-gi-a bi a’

a bi" da, tsi ga,

. Ha’! Zhi®-ga’, a bi® da, tsi ga,

Zhi*’-ga zho-i-ga o°-tha ba tho®-ta mi-kshe i" da’, a bi® da, tsi ga,

30. Ts’e’ wa-tse-xi mi-kshe i® da’, a’ bi® da, tsi ga,

. Zhi®’-ga zho-i-ga o®-tha’ bi do" a’, a bi" da, tsi ga,

. Ts’e’ wa-tse-xi ki-the mo®-thi® ta i tsi® da’, a bi® da, tsi ga,

. Zhi®’-ga zho da-ka-da bi do" a’, a bi® da, tsi ga,

. Zhi®’-ga zho da-ka-de da-ci-ge o®-ki’-gtha-thi® mo®-thi® ta i tsi®

da’, zhi®-ga, a bi® da, tsi ga,

. Zhi®’-ga o-ho-shi-ga bi do" a’, a bi® da, tsi ga,
. O’-ho-shi-ge da-¢i-ge o®-ki’gtha-thi® mo*-thi® ta i tsi® da’,

zhi®-ga, a bi® da, tsi ga,

. Zhi®’-ga zho-i-ga o®-tha’ bi do® a’, a bi® da, tsi ga,
. U’-no® a bi i-the ki-the mo*-thi® ta i tsi" da’, a bi® da, tsi ga,
. Ho®’-ba tha-gthi® shki u-ni’-ka-shi-ga ki-the mo®-thi® ta i tsi®

da’, a bi? da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Ho*’-ga wa-tse-ga-wa to" a’, a bi? da, tsi ga,

. Thu-e’ xtsi ¢i-thu-¢e the do" a’, a bi® da, tsi ga,

. 7I® shu-shu-dse thi®-kshe no® a’, a bi® da, tsi ga,

. He’-dsi xtsi hi no"-zhi® to® a’, a bi? da, tsi ga,

. Ha’! Wi-tsi-go e’, a bi" da, tsi ga,

. Zhi®’-ga zho-i-ga tha bi thi®-ge’ a-tha, Wi-tsi-go e’, e-gi-a bi a

/
’

a bi® da, tsi ga,

. Zhi®’-ga zho-i-ga o®-tha ba tho® ta mi-kshe i® da’, a bi" da, tsi ga,
. He’-dsi xtsi a-gthi no®-zhi® to" a’, a bi® da, tsi ga,

. Wi’-zhi®-the, e a’, a bi® da, tsi ga,

. Wi’-tsi-go wi" e-dsi a-ka’, wi-zhi®-the, e a’-gthi no"-zhi" to" a’,

a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Wi’-¢o-ga a-ka’, a bi® da, tsi ga,
. Wi’-tsi-go wi® e-dsi thi®-kshe e a-ka’, wi-¢o"-ga, e’-ki-a bi a’, a,

bi® da, tsi ga,

. E’-ta pa-mo"-gthe xtsi a, a bi da, tsi ga,

. COi’-thu-ga ba do® a’, a bi" da, tsi ga,

. ’[®’-shu-shu-dse thi®-kshe no® a’, a bi" da, tsi ga,

. He’-dsi xtsi hi no®-zhi® bi a’, a bi" da, tsi ga,

. Ha’! Wi-tsi-go e, e a’, a bi" da, tsi ga,

. Zhi®’-ga zho-i-ga tha bi thi®-ge’ a-tha, Wi-tsi-go e’, e-gi-a bi a’,

a bi® da, tsi ga,

. Ha’! Zhi*-ga, e’-tsi-the a’, a bi? da, tsi ga,
. Zhi®’-ga zho-i-ga tha bi thi®-ge’ e-she do" a

/

, a bi" da, tsi ga,

382

812.
813.
814.
815.

816.
817.
818.

819.
820.

821.
822.

823.
824.

825.
826.

827.
828.
829.
830.
831.
832.
833.
834.

835.
836.
837.
838.

839.
840.

841.
842.
843.
844.
845.

846.

THE OSAGE TRIBE [pTH. ANN. 36

Zhi*’-ga zho-i-ga o®-tha ba tho" ta mi-kshe i" da’, a bi" da, tsi ga,

Ts’e’ wa-tse-xi mi-kshe i" da’, a bi" da, tsi ga,

Zhi®’-ga zho-i-ga o"-tha’ bi do" a’, a bi® da, tsi ga,

Ts’e’ wa-tse-xi ki-the mo™-thi" ta i tse a’, zhi"-ga’, a bi® da,
tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Zhi*’-ga a-ho-shi-ga bi do" a’, a bi® da, tsi ga,

O’-ho-shi-ge da-¢i-ge o®-ki’-gtha-thi® mo®-thi® ta i tse a’, zhi®-ga’,
a bi® da, tsi ga,

Zhi®’-ga zho da-ka-da bi do" a’, a bi® da, tsi ga,

Zho’-da-ka-de da-ci-ge o®-ki’-gtha-thi" mo®-thi" ta i tse a’
zhi®-ga’, a bi® da, tsi ga,

Zhi"’-ga u-no" 0°-gi-the mo®-thi® bi do" shki a’, a bi® da, tsi ga,

U’-no" a bi i-the ki-the mo*-thi" ta i tse a’, zhi"-ga’, a bi® da,
tsi ga.

He’-dsi xtsi a’, a bi® da, tsi ga,

Ho"’-ga u-dse-the pe-tho®-ba ni-ka-shi-ga ba do" a’, a bi® da,
tsi ga,

Ha’! wi-co"-ga, e’-ki-a bi a’, a bi® da, tsi ga,

Zhi"’-ga zho-i-ga tha bi thi®-ge a-tha, wi-co-ga, e’-ki-a bi a’, a
bit da, tsi ga,

Ho®’-ga A-hiu-to™ to™ a’, a bi® da, tsi ga,

Ha’! wi-zhi"-the, e’-gi-a bi a’, a bi® da, tsi ga,

Thu-e’ xtsi ¢i-thu-¢e the do” a’, a bi® da, tsi ga,

Ni’ mo*-ho® dsi xtsi ge dsi a’, a bi® da, tsi ga,

’T®/-zhi®-ga thit-kshe no® a’, a bi® da, tsi ga,

E’-dsi xtsi hi no®-zhi® to® a’, a bi® da, tsi ga,

Ha’! Wi-tsi-go e’, a bi® da, tsi ga,

Zhi®’-ga zho-i-ga tha bi thi®-ge’ a-tha, Wi-tsi-go e’, e-gi-a bi a’,

a bi® da, tsi ga,

Ha’! zhi®-ga, e’-tsi-the a’, a bit da, tsi ga,

Zhi®’-ga zho-i-ga o"-tha ba tho" ta mi-kshe i* da’, a bi® da, tsi ga,

Ha’! wi-¢o"-ga, e’ a-gthi no®-zhi® to" a’, a bi® da, tsi ga,

’T*’-zhi®-ga wi? e-dsi a’-ka, wi-¢o®-ga, e’ a-gthi no®-zhi® to" a’,
a bi® da, tsi ga,

Wi’-zhi"-the a-ka’, a bi" da, tsi ga,

’T»’-zhi®-ga wi® e-dsi thi"-kshe e a-ka’, wi-co®-ga, e’-ki-a bi a’,
a bi" da, tsi ga,

E’-ta pa-mo*-gthe xtsi a’, a bi® da, tsi ga,

Ci’ thu-ca ba do® a’, a bi" da, tsi ga,

’J"’-zhi®-ga thi®-kshe no® a’, a bi® da, tsi ga,

He’-dsi xtsi hi no®-zhi" bi a’, a bi® da, tsi ga,

Ni’-ha ga-mi’-mi-tha xtsi thi"-kshe a’, a bi" da, tsi ga,

Ha’! Wi-tsi-go e’, e-gi-a bi a’, a bi® da, tsi ga,

LA FLESCHB] TRIBAL RITES—OSAGE LANGUAGE 8838

847.

848.
849.
850.
851.
852.
853.
854.
855.
856.
857.

858.
859.
860.

861.
862.
863.

864.
865.
866.

867.
868.
869.

870.

871.
872.

873.
874.

875.
876.
877.

878.
879.
880.

Zhi"’-ga zho-i-ga tha bi thi™-ge’ a-tha, Wi-tsi-go e’, e-gi-a bi a’,
a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Zhi"’-ga zho-i-ga tha bi thi®-ge’ e-she do" a’, a bi" da, tsi ga,

Ts’e’ wa-tse-xi mi-kshe i" da’, a bi® da, tsi ga,

BOOB zho-i-ga 0°-tha’ bi do a, a bi® da, tsi ga,

Ts’e’ wa-tse-xi ki-the mo™-thi® ta bi a’ , zhi?-ga/. a bi? da, tsi Ba,

He’-dsi xtsi a’, a bi® da, tsi ga,

Ko*’-ha Painietae ga ge shki a’, a bi® da, tsi ga,

Ni’-ka no® hi do® a’, a bi® da, tsi Ba,

Ko®’-ha ga-mi-mi-the ga ge shki a’, a bi® da, tsi ga,

Ta’-xpi hi® ¢a-dse a bi i-the ki- the mo?-thi® ta bi a’ , zhir-ga’, a
bi® da, tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

Ni’-ka ts’a-ge et bi do” a’, a bi® da, tsi ga,

Ta’-xpi hi" ¢a-dse a bi, mile ki-the mo-thi® ta bi a’, zhi®-ga’,
a bi? da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Wa’-ko"-da Ho™-ba do” thi®-kshe a’, a bi? da, tsi ga,

I’-bi-¢o"-dse o"-kshi-the ta bi a’, wi-co"-ga, e’-ki-a bi a’, a bi®
da, tsi ga,

Zhi®’-ga zho-i-ga o™-tha’ bi do" a’, a bi" da, tsi ga,

Wa/’-ko"-da Ho"-ba do® thi®-kshe a’, a bi® da, tsi ga,

Zho’-i-ga the xtsi ni-ka-shi-ga ki-the mo*-thi® ta bi a’, wi-co"-ga,
e’-ki-a bi a’, a bi da, tsi ga,

Ho*’-ba do-ba’, a bi® da, tsi ga,

Ho*’-ba u-ca-ki-ba do-ba’, a bi® da, tsi ga,

U’-hi ki-the mo*-thi" ta bi a’, wi-co"-ga, e’-ki-a bi a’, a bi" da,
tsi ga,

U’-no® a bi i-the ki-the mo®-thi® ta bi a’, wi-co"-ga, e’-ki-a bi a’,
a bit da, tsi ga.

He’-dsi xtsi a’, a bi® da, tsi ga,

Ho*’-ga u-dse-the pe-tho"-ba ni-ka-shi-ga ba do" a’, a bi" da,
tsi ga,

Ha’! wi-co®-ga, e’-ki-a bi a’, a bi" da, tsi ga,

Zhi®’-ga no"-bthe tha ba tho®-tse thi®-ge’ atha, wi-co"-ga, e’-ki-a
bi a’, a bi® da, tsi ga,

Ho*’-ga wa-tse-ga-wa to" a’, a bi® da, tsi ga,

Ha’! wi-co"-ga, e’-gi-a bi a’, a bi® da, tsi ga,

Zhi*’-ga no*-bthe tha ba tho®-tse thi®-ge’ atha, wi-¢o"-ga, e’-gi-a
bi a, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Thu-e’ xtsi ¢i-thu-¢e the do" a’, a bi® da, tsi ga,

Dse’ ko"-ha dsi xtsi a’, a bi® da, tsi ga,

384

881.
882.
883.
884.
885.
886.
887.
888.
889.
890.
891.
892.

893.
894.

895.
896.
897.
898.
899.
900.
901.
902.
903.
904.
905.
906.

907.
908.

909.
910.
911.
912.
913.
914.
915.
916.
917.
918.
919.
920.

THE OSAGE TRIBE (PTH. ANN. 36

Ho’-xtho"-ta-xe hi to" no" a’, a bi® da, tsi ga,

He’-dsi xtsi hi no"-zhi® to" a’, a bi® da, tsi ga,

He’-dsi xtsi a-thi® gi e do" a’, a bi® da, tsi ga,

Ha’! wi-zhi®-the’, e a-gthi-no™-zhi" to® a’, a bi® da, tsi ga,

The’ ho", wi-zhi®-the’, e a-gthi no"-zhi® to” a’, a bi® da, tsi ga,
I’-k’u-tse a-tsia-tha ba do" a’, a bi® da, tsi ga,

I’-u-tha-mo"-¢e a-tsia-tha ba do" a’, a bi" da, tsi ga,

Ha’! wi-¢o"-ga, e’-gi-a bi a’, a bi® da, tsi ga,

No®’-bthe tho™-ta zhi a’, wi-co"-ga, e’-gi-a bi a’, a bi" da, tsi ga,
E’ tho"-zha’, a bi® da, tsi ga,

Mi’ hi-e ge ta’, a bi® da, tai ga,

We’-ki-i-he-o"-the ta bi a’, wi-¢o"-ga, e’-ki-a bi a’, a bi" da, tsi ga,

No®’, wi-¢o®-ga, e’-gi-a, bi a’, a bi® da, tsi ga,

Zhi*’-ga no®-bthe tha ba tho®-tse thi®-ge’ a-tha, wi-¢o®-ga, e’-gi-a’
bi a, a bi? da, tsi ga,

Thu-e’ xtsi ¢i-thu-ce the do" a’, a bi® da, tsi ga,

Dse’ ko®-ha dsi xtsi a’, a bi® da, tsi ga,

Cir’ mo®-no" ta hi to" no" a’, a bi® da, tsi ga,

Ki’-dsi xtsi hi no®-zhi® to" a’, a bi® da, tsi ga,

K}’-dsi xtsi a-thi® gi-e do" a’, a bi® da, tsi ga,

The ho’, wi-zhi"-the’, e a-gthi no®-zhi® to" a’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

I’-k’u-tse a-tsia-tha ba do" a’, a bi® da, tsi ga, \

No*’-bthe tho"-ta zhi a’, wi-¢o"-ga, e’-ki-a bi a’, a bi® da, tsi ga,

E’ tho® zha’, a bi" da, tsi ga,

Mi’ hi-e ge ta, a bi" da, tsi ga,

We’-ki-i-he-o"-the ta bi a, wi-¢o"-ga, e’-ki-a bi a’, a bi" da, tsi ga,

No®’, wi-¢o"-ga, e’-gi-a bi a’, a bi® da, tsi ga,

Zhi"’-ga no"-bthe tha ba tho®-tse thi"-ge’ a-tha, wi-co"-ga, e’-gi-a
bi a’, a bi” da, tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

Dse’ u-¢ko"-cka dsi xtsi a’, a bi? da, tsi ga,

Tse’-wa-the kshe no" a’, a bi" da, tsi ga,

No®’-pa-ho® a-tsia-tha ba do" a’, a bi" da, tsi ga,

He’-dsi xtsi a-thi® gi-e do" a’, a bi® da, tsi ga,

The ho"’, wi-zhi"-the’, e a-gthi-no"-zhi" to" a’, a bi® da, tsi ga,

Ha’! wi-co"-ga, e’-gi-a bi a’, a bi® da, tsi ga,

I’-k’u-tse a-tsi a-tha ba do" a’, a bi® da, tsi ga,

Ba/-¢e-ni e-go" a’, a bi® da, tsi ga,

Tha’-dsu-zhe gthe a-ka’, a bi" da, tsi ga,

Ha’! wi-co"-ga, e’-gi-a bi a, a bi® da, tsi ga,

The e’ shno" u-tha-dse tha to" she a’, wi-co"-ga, e’-gi-a bi a’, a
bi® da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 385

921.

Zhi®’-ga no®-bthe the mo®-thi" ta bi a’, wi-¢o"-ga, e’-ki-a bi a, a
bi® da tsi ga,

. Zhi"’-ga no"-bthe the mo®-thi" bi do" a’, a bi® da, tsi ga,
. A’-dsu-ta i-ga-ci-ge ki-the mo?-thi® ta bi a’, wi-co"-ga, e’-ki-a bi

a, a bi® da, tsi ga,

4. He’-dsi xtsi a’, a bi® da, tsi ga,

. No®’, wi-¢o®-ga, e’-gi-a bi a’, a bi® da, tsi ga,

. U’-to™-be tha-the tse a’, wi-¢o"-ge, e’-gi-a bi a’, a bi" da, tsi ga,
. Ho®’-ga wa-tse-ga-wa to" a
. Thu-e’ xtsi ¢i-thu-¢e the do® a’, a bi® da, tsi ga,
. Dse’ go-da ko®-ha dsi xtsi a’, a bi® da, tsi ga,

. Do’ thi-kshe no® a’, a bi® da, tsi ga,

. He’-dsi xtsi hi no®-zhi® to” a
. He’-dsi xtsi a-thi® gi-e do® a’, a bi® da, tsi ga,

. The ho®’, wi-zhi®-the’, e a-gthi-no™-zhi" to" a’, a bi® da, tsi ga,
. I’-k’u-tse a-tsia-tha ba do® a’, a bi" da, tsi ga,

. Ba’-¢ge-ni e-go" a
. Tha’-dsu-zhe gthe a-ka’, a bi" da, tsi ga,

. Ha’! wi-¢o-ga, e’-gi-a bi a’, a bi da, tsi ga,

. The e’-shno® u-tha-dse tha-to™-she a’, wi-¢o"-ga, e’-gi-a bi a’, a

/

, a bi® da, tsi ga,
‘a bi® da, tsi ga,
ig

, a bi® da, tsi ga,

bi® da, tsi ga,

. Zhi®’-ga no®-bthe the mo®-thi® ta bi a’, wi-co®-ga, e’-ki-a bi a’,

a bi® da, tsi ga,

. Zhi®’-ga no®-bthe tha bi do® shki a’, a bi® da, tsi ga,
. U’-no® a bi i-the ki-the mo®-thi® ta bi a’, wi-¢o®-ga, e’-ki-a bi a’,

a bi® da, tsi ga,

. A’/-dsu-ta i-ga-ci-ge ki-the mo®-thi® ta bi a’, wi-co"-ga, e’-ki-a bi

a, a bi? da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,
4. No” wi-¢o®-ga, e’-ki-a bi a’, a bi® da, tsi ga,
. Zhi*’-ga no®-bthe tha ba tho? tse thi®-ge’ a-tha, wi-¢o"-ga, e’-ki-a,

bi a’, a bi® da, tsi ga,

. Ho®’-ga wa-tse-ga-wa to" a’, a bi" da, tsi ga,

. Ha’! wi-¢o®-ga, e’-gi-a bi a, a bi® da, tsi ga,

. U’-to®-be tha-the tse a’, wi-co"-ga, e’-gi-a bi a’, a bi" da, tsi ga,
. Thu-e’ xtsi ¢i-thu-¢e the do" a’, a bi® da, tsi ga,

. Or’ thit-kshe dsi a’, a bi" da, tsi ga,

. Dse’ go-da ko®-ha dsi xtsi a’, a bi® da, tsi ga,

. Oi’ thit-kshe no® a’, a bi® da, tsi ga,

. He’-dsi xtsi a-thi® gi-e do" a’, a bi® da, tsi ga,

. The ho’, wi-zhi®-the, e a’-gthi no®-zhi" to" a’, a bi® da, tsi ga,
. He’-dsi xtsi a’, a bi® da, tsi ga,

. I’-k’u-tse a-tsia-tha ba do" a’, a bi® da, tsi ga,

2786—21

25

THE OSAGE TRIBE [prH. ANN. 36

. Ba’-ce-ni e-go" tha-dsu-zhe gtha bi a’, a bi" da, tsi ga,
. Ha’! wi-¢o®-ga, e’-gi-a bi a’, a bi® da, tsi ga,
9. Zhi®’-ga no®-bthe tha ba tho" ta a-ka’, wi-¢o®-ga, e’-gi-a bi a’,

a bi® da, tsi ga,

. Zhit’-ga no"-bthe tha bi do™ a’, a bi® da, tsi ga,
. Ni’ da-ka-dse u-bi-do" mo*®-thi® ta bi a’, wi-co"-ga, e’-ki-a, bi a’,

a bi® da, tsi ga,

. E’tho®-zha’, a bi® da, tsi ga,
. Mi’ hi-e ge ta’, a bi® da, tsi ga,
4. We’-ki-i-he-the o"-mo®-thi® ta bi a’, wi-co"-ga, e’-ki-a bi a’, a

bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. No®’, wi-go®-ga, e’-gi-a bi a’, a bi" da, tsi ga,

. U’-to®-be tha-the ta tse a’, wi-¢o®-ga, e’-gi-a bi a’, a bi" da, tsi ga,
. Ho"’-ga wa-tse-ga-wa to" a’, a bi® da, tsi ga,

. Dse’ go-da ko®-ha dsi xtsi a’, a bi? da, tsi ga,

. U’-cu-u-gtho® xtsi ge dsi a’, a bi® da, tsi ga,

. Ho®’-bthit-cu thit-kshe no" a’, a bi? da, tsi ga,

. He’-dsi xtsi hi no®-zhi® to® a’, a bi® da, tsi ga,

. He’-dsi xtsi a-thi® gi-e do® a’, a bi® da, tsi ga,

. The ho®’, wi-zhi®-the, e a’-gthi no®-zhi® to" a’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. I’-k’u-tse a-tsia-tha ba do® a’, a bi® da, tsi ga,

. Zhit’-ga no®-bthe the ta a-ka’, wi-co"-ga, e’-gi-a bi a’, a bi? da,

tsi ga,

. E’tho-zha’, a bi" da, tsi ga,
. Zhit’-ga no™-bthe tha bi do" a’, a bi" da, tsi ga,
. Ni’ da-ka-dse u-bi-do" mo?-thi® ta bi a’, wi-c¢o®-ga, e’-ki-a bi a’,

a bi da, tsi ga,
K’tho®-zha’, a bi" da, tsi ga,
Mi’ hi-e ge ta, a bi® da, tsi ga,
We’-ki-i-he-o"-the ta bi a’, wi-¢o®-ga, e’-ki-a, bi a’, a bi® da,
tsi ga.
THE TA WA’-THO™ (DEER SONGS)

Sone 1
(Free translation and music, p. 186)

1

Wi-tsi"-do no® she-tho to” no*,
Wi-tsi"-do no® she-tho to” no*,
Ci no®-no®-ge he, ¢i no™-no*-e,
Ci no®-no®-ge he,

Wi-tsi®-do no® she-tho to® no,
Wi-tsi®-do no" she-tho to® no®,
Ci no®-no®-ge he, ¢i no®-no®-e,
Ci no®-no®-ge he,

Wi-tsi™ do no® she-tho to® no®,

tr

TRIBAL RITES—OSAGE LANGUAGE

(J)
Fy

2

Wi-tsi-do no® she-tho to” no2,
Wi-tsi"-do no" she-tho to" no®,
He no®-no®-ge he, he no®-no®-e,
He no®-no*-ge he,

Wi-tsi-do no® she-tho to” no®,
Wi-tsi"-do no” she-tho to” no®,
He no*-no®-ge he, he no®-no"-e,
He no®-no”-ge he,

Wi-tsi*-do no® she-tho to” no®.

Sone 2

(Free translation and music, p. 187)
1

Tsi®-do he ¢ka gthe he, tsi®-do he ¢ka gthe he,
(i no®-no®-e, ci no®-no*-ge he,
Tsit-do he ¢ka gthe he, tsi?-do he ¢ka gthe he,
(i no®-no*-e, ¢i no™-no”-ge he,
Tsi"-do he ¢ka gthe he, tsi"-do he ¢ka gthe he.

9

a

Tsi2-do he ¢ka gthe he, tsi®-do he ¢ka gthe he,
He no®-no*-e, he no®-no?-ge he,
Tsi2-do he ¢ka gthe he, tsi®-do he ¢ka gthe he,
He no®-no"-e, he no®-no®-ge he,
Tsi2-do he ¢ka gthe he, tsi*-do he ¢ka-gthe he.

Sone 3

(Free translation and music, p. 188)
1

Wi-tsi?-do no® ku-dse to™ no®,
Wi-tsi®-do no® ku-dse to” no2,
O-e no®-no”-ge he, o-e no®-no"-e,
O-e no®-no®-ge he,

Wi-tsi"-do no® ku-dse to® no®,
Wi/’-tsi2-do no” ku-dse to” no®,
O-e no®-no*-ge he, o-e no®-no"-e,
O-e no®-no*-ge he,

Wi’-tsi-do no® ku-dse to? no®.

Sone 4

(Free translation and music, p. 189)
1

O da the, o da ni-wa,

O da the ha, o da ni wa,
Wa-dsi-tha the ho-tha-dse,
Wa-dsi-tha the ho-tha-dse wa-to,
O da the, o da ni wa,

O da the ha. o da ni wa to

388

THE OSAGE TRIBE [BYTH. ANN.

3

O da the, o da ni wa,

O da the ha, o da ni wa,

Wa-dsi tha the hi-tha-the,
Wa-dsi-tha the hi-tha-the wa-to,
O da the, o da ni wa,

O da the ha, o da ni wa to.

Sone 5

(Free translation and music, p. 190)

1

E-gi-u® ba ha cu wa, e-gi-u™ ba ha cu-wa,
Zhe-ga ba ha ¢u-wa, e-gi-u" ba ha cu-wa,
E-gi-u® ba ha cu-wa,

E-gi-u" ba ha ¢u-wa, e-gi-u" ba ha cu-wa,
Zhe-ga ba-ha cu-wa, e-gi-u" ba ha cu-wa

2

E-gi-u® ba ha cu-wa, e-gi-u™ ba ha ¢u-wa,
Mo*-ge ba ha cu-wa, e-gi-u™ ba ha ¢u-wa,
E-gi-u" ba ha ¢u-wa a,

E-gi-u® ba ha ¢u-wa, e-gi-u™ ba ha cu-wa,
Mo”-ge ba ha cu-wa, e-gi-u® ba ha cu-wa,

3

E-gi-u® ba ha cu-wa, e-gi-u™ ba ha ¢u-wa,
Pa nu® ba ha ¢u-wa, e-gi-u® ba ha cu-wa,
E-gi-u® ba ha cu-wa a,

E-gi-u® ba ha ¢u-wa, e-gi-u™ ba ha ¢u-wa,
Pa no” ba ha ¢u-wa, e-gi-u® ba ha cu-wa.

Sone 6
(Free translation and music, p. 191)
No. 9

1
Ta-xtsi-e, ta-xtsi-e wa-dsu-ta zhi?-ga,
J-wi-the tho®-dsi-e, ta-xtsi-e, ta-xtsi-e,
Ta-xtsi-e wa-dsu-ta zhi*-ga,
Pi-¢i ca-be hi dsi to®,
I-wi-the tho®-dsi-e, ta-xtsi-e, ta-xtsi-e.

9
4

Ta-xtsi-e, ta-xtsi-e wa-dsu-ta zhi®-ga,
I-wi-the tho®-dsi-e, ta-xtsi-e, ta-xtsi-e,
Ta-xtsi-e wa-dsu-ta zhi®-ga,

Pi-¢i hi dsi to,

I-wi-the tho® dsi-e, ta-xtsi-e, ta-xtsi-e.

36

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 389

984.
985.

986.
987.

988.
989.

990.
Sheil
992.
993.
994.
995.
996.
997.

998.

999;
1000.
1001.
1002.
1003.
1004.
1005.

1006.
1007.

1008.
1009.

3
Ta-xtsi-e, ta-xtsi-e wa-dsu-ta zhi*-ga,
J-wi-the tho” dsi-e, ta-xtsi-e, ta-xtsi-e,
Ta-xtsi-e wa-dsu-ta zhi® ga,
Ta-shka hi dsi to®,
I-wi-the tho® dsi-e, ta-xtsi-e, ta-xtsi-e.
4
Ta-xtsi-e, ta-xtsi-e wa-dsu-ta zhi” ga,
I-wi-the tho” dsi-e, ta-xtsi-e, ta-xtsi-e,
Ta-xtsi-e wa-dsu-ta zhi®-ga,
Xa-dse ba-tse he dsi to,
I-wi-the tho” dsi-e, ta-xtsi-e, ta-xtsi-e.

He’-dsi xtsi a’, a bi® da, tsi ga,

Ho®’-ga u-dse-the pe-tho®-ba ni-ka-shi-ga ba do™ a’, a bi" da,
tsi ga,

Ha’! wi-co"-ga, e’-ki-e no®-zhi® bi a’, a bi? da, tsi ga,

We’-ki-k’o" wi" thi®-ge a-tha, wi-co"-ga, e’-ki-a bi a’, a bi" da,
tsi ga,

He’-dsi xtsi a’, a bi? da, tsi ga,

Zhi®’-ga wa-zhi® gi-tha bi thi®-ge a-tha, wi-¢o"-ga, e’-ki-a bi a’,
a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Ho®’-ga wa-tse-ga-wa to™ a’, a bi" da, tsi ga,

Thu-e’ xtsi ¢i-thu-ce the do" a’, a bi" da, tsi ga,

A’-ba-do a-ga-ha dsi xtsi a’, a bi® da, tsi ga,

T*’-gtho®-ga do-ga to® a’, a bi” da, tsi ga,

Tho’ to" hi no®-zhi® bi a’, a bi® da, tsi ga,

Ha’! Wi-tsi-go-e’, e-gi-a bi a’, a bi™ da, tsi ga,

Zhi®’-ga wa-zhi" gi-tha bi thi®-ge a-tha, Wi-tsi-go-e’, e-gi-a bi
a’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Zhi®’-ga wa-zhi" gi-tha bi thi-ge’ e-she do® a’, a bi" da, tsi ga,

Zhi®’-ga wa-zhi® gi-tha ba tho ta a-to" he i" da’, a bi" da, tsi ga,

(it’-dse thi-bo-xa tsi-the do” a’, a bi" da, tsi ga,

(in’-dse i-ta-xe sha-be ga thi"-kshe shki a’, a bi" da, tsi ga,

Pe’-dse gi-the mo*-thi® ta i tsi" da’, a bi" da, tsi ga,

Pe’-dse gi-the mo*-thi® bi do" shki a’, a bi da, tsi ga,

Pe’-dse gi-sho"-tha zhi ki-the mo*-thi" ta bi" da’, a bi" da, tsi ga,

X/-ha u-sha-be ga thi®-kshe shki a’, a bi® da, tsi ga,
No®’-xthe a-gi-the a-thi" he i" da, e’-tsi-the a’, a bi" da, tsi ga,

Pa’-zhu-zhe i-ta-xe sha-be ga thi®-kshe shki a’, a bi® da, tsi ga,
No*’-xthe a-gi-the a-thi® he i* da’ e to", a bi" da, tsi ga,

390

1010,
1011.

1012.
1013.

1014.
1015.
1016.
1017.
1018.
1019.
1020.
1021.
1022.
1023.

1024.
1025.
1026.
1027.
1028.
1029.

1030.
1031.
1032.
1033.

1034.
1035.
1036.
1037.

1038.
1039.
1040.
1041.

1042.
1043.
1044.
1045.
1046.
1047.
1048.

THE OSAGE TRIBE (ETH. ANN, 36

No®-ta i-ta-xe sha-be ga-thi"-kshe shki a’, a bi" da, tsi ga,
No*’-xthe a-gi-the a-to™ he i" da’, a bi® da, tsi ga,

Zhi’’-ga no"-xthe tha bi do® shki a’, a bi" da, tsi ga,
No®’-xthe gi-sha-be ki-the mo®-thi® ta bi" da’, a bi" da tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Ho®’-ga wa-tse-ga-wa to" a’, a bi" da, tsi ga,

Ga’ xtsi hi tha i do" a’, a bi® da, tsi ga,

Tse’-xe xtsi ge dsia’, a bi" da, tsi ga,

Wa’-ca-be u-¢a-ka thi"-ge to no® a’, a bi® da, tsi ga,

Tho’ to™ hi no*-zhi® bi a’, a bi® da, tsi ga,

Po’-e to® hi no®-zhi® bi a’, a bi® da, tsi ga,

No®’-be ba-ha to" a’, a bi® da, tsi ga,

Ha! Wi-tsi-go e’, e-gi-a bi a’, a bi" da, tsi ga,

Zhi"’-ga wa-zhi" gi-tha bi thi"-ge’ a-tha, Wi-tsi-go e’, e-gi a bi
a’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

Zhit’-ga wa-zhi" gi-tha ba tho™ ta a to™ he i da’, a bi" da, tsi ga,

No*’-be zha-ta ga ge a’, a bi® da, tsi ga,

Pe’-dse a-gi-the a-to™ he i" da’, a bi® da, tsi ga,

Zhi*’-ga pe-dse gi the mo™-thi® bi do® shki a’, a bi" da, tsi ga,

Pe’-dse gi-sho"-tha zhi ki-the mo®-thi® ta bi" da’, a bi" da, tsi ga,

Ci’ ha u-sha-be ga thi"-kshe shki a’, a bi" da, tsi ga,
No®’-xthe a-gi-the a-thit he i" da’, a bi® da, tsi ga,

Zhi®’-ga no*-xthe gi tha bi do™ a’, a bi? da, tsi ga,
No*’-xthe gi-ca-be ki-the mo”-thi" ta bi" da’, a bi da, tsi ga,

Pa’-zhu-zhe 1-ta-xe sha-be ga thi"-kshe shki a’, a bi" da, tsi ga,
No®’-xthe a-gi-the a-thi® he 1 da’, a bi® da, tsi ga,

Zhi®’-ga no®-xthe gi tha bi do? a’, a bi® da, tsi ga,

No*’-xthe gi-sha-be ki-the mo"-thi" ta bi" da’, a bi® da, tsi ga,

Zhu’-i-ga ¢a-be ga kshe a’, a bi® da, tsi ga,

No®’-xthe a-gi-the a-thi™ he i" da’, a bi® da, tsi ga,

Zhi®’-ga no®-xthe gi-the mo®-thi® bi do® a’, a bi® da, tsi ga,
No®’-xthe gi-ca-be ki-the mo*-thi® ta bit da’, a bi da, tsi ga,

Ho®’-ga wa-tse-ga-wa to™ a’, a bi da, tsi ga,

Thu-’e xtsi ¢i-thu-¢e the do" a’, a bi” da, tsi ga,

Tse’-xe xtsi ge dsi a’, a bi? da, tsi ga,

Mi’-xa ¢ka to®-ga thi"-kshe no® a’, a bi" da, tsi ga,

He’-dsi xtsi hi no®-zhi" to™ a’, a bi® da, tsi ga,

Ha’! Wi-tsi-go e’, e-gi-a bi a’, a bi" da, tsi ga,

Zhi®’-ga wa-zhi® gi-tha bi thi"-ge a-tha, Wi-tsi-go e’, e-gi-a bi
a’, a bi® da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 391

1049.
1050.

1051.
1052.
1053.

1054.
1055.
1056.
1057.

1058.
1059.
1060.
1061.
1062.

1063.
1064.

1065.
1066.
1067.
1068.
1069.
1070.

1071.
1072.
1073.
1074.
1075.
1076.

1077.
1078.

1079.
1080.

1081.
1082.

Ha’! zhi®-ga, e’-tsi-the a’, a bi® da, tsi ga,

Zhi®’-ga wa-zhi® gi-tha bi thit-ga bi e’-she do" a’, a bi® da,
tsi ga,

Zhi®’-ga wa-zhi® gi-tha ba tho" ta a-to® he i* da’, a bi" da, tsi ga,

Ci’ ko®-ha sha-be ga thi®-kshe shki a’, a bi® da, tsi ga,

Pe’-dse a-gi-the a-thi® he i® da, e to" a’, a bi® da, tsi ga,

Pa’-zhu-zhe i-ta-xe sha-be ga thi"-kshe shki a’, a bi® da, tsi ga,
Pe’-dse a-gi-the a-thi® he 1 da’, a bit da, tsi ga,

Zhi®’-ga pe-dse gi-the mo*-thi® bi do" shki a’, a bi® da, tsi ga,
Pe’-dse gi-sho"-tha zhi ki-the mo®-thi" ta bi® da’, a bi da, tsi ga,

Zhi®’-ga wa-zhi® gi-tha bi do" a’, a bi® da, tsi ga
D> ) a us Laat!
Wa’-ko®-da e-shki do” a’, a bi® da, tsi ga,
Ni’ o?-wo"-ta-thi® bi a-thi® he i" da’, a bi® da, tsi ga
. tenths Oe.
Zhit-ga wa-zhi® gi-tha bi do™ a, a bi" da, tsi ga
? ; Lea}
Ni’ u-ta-thi® bi ki-the mo®-thi® ta bi a’, zhi®-ga, a bi® da, tsi ga.

He’-dsi xtsi a’, a bi® da, tsi ga,

Zhit’-ga wa-zhi® gi-tha bi thi"-ge a-tha- wi-co®-ga, e’-ki-a bi a’,
a bi" da, tsi ga

He’-dsi xtsi a’, a bi® da, tsi ga,

Ho*’-ga wa-tse ga-wa to" a’, a bi" da, tsi ga,

Thu-e’ xtsi ¢i-thu-ce the do" a’, a bi® da, tsi ga,

J*’-gtho®-ga do-ga to" a’, a bi" da, tsi ga,

Tho’ to™ hi no®-zhi7 bi a’, a bi” da, tsi ga,

Zhit’-ga wa-zhi® thi-gi-the ta bi a’, Wi-tsi-go e’, e-gi-a bi a’, a
bi® da, tsi ga

ake b]

He’-dsi xtsi a’, a bi" da, tsi ga,

Zhi?’-ga wa-zhi" gi-tha ba tho" ta a-to® he i* da’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

Wi-¢0"-ga, e’-ki-a bi a’, a bit da, tsi ga,

I*’-gtho®-ga bi a, wi-co"-ga, e’-ki-a bi a’, a bi® da, tsi ga,

Zha’-zhe o®-ki-to® ta bi a’, wi-co"-ga, e’-ki-a bi a’, a bi® da
tsi ga,

[*’-gtho"-ga to® a’, a bi® da, tsi ga,

Zha’-zhe o®-ki-to™ ta bi a’, wi-co®-ga, e’-ki-a bi a’, a bi® da,
tsi ga,

I"’-gtho"-ga zhi®-ga, a bi® da, tsi ga,

Zha’-zhe o®-ki-to™ ta bi a’, wi-¢o"-ga, e’-kia bi a’, a bi® da,
tsi ga,

I*’-gtho"-ga zhi®-ga’, a bi" da, tsi ga,

Zha’-zhe o®-ki-to® o"-mo"-thi® ta bi a’, wi-¢o®-ga, e’-ki-a bi a’
a bi da, tsi ga.

?

392

1083.
1084.
1085.
1086.
1087.

1088.
1089.
1090.
1091.
1092.

1093.
1094.

1095.
1096.
1097.

1098.
1099.

1100.
1101.
1102.
1103.

1104.
1105.
1106.

1107.
1108.
1109.
1110.
ilalal

1112.
TTS:
1114.
1115.

THE OSAGE TRIBE [BrH. ANN. 36

Ho?’-ga wa-tse-ga-wa to" a’, a bi® da, tsi ga,

Thu-e’ xtsi ¢i-thu-¢e the do" a’, a bi" da, tsi ga,

Wa’-¢a-be u-¢a-ka thi®-ge to™ no" a’, a bi® da, tsi ga,

Po’-e to® hi no®-zhi bi a’, a bi® da, tsi ga,

Zhi®’-ga wa-zhi® gi-tha bi thi-ge a-tha, Wi-tsi-go e’, e-gi-a’ bi
a’, a bi® da, tsi ga,

Zhi®’-ga wa-zhi" gi-tha ba tho” ta a-to™ he i® da’, a bi" da, tsi ga,

Ha’! wi-co®-ga, e’ to™ a’, a bi® da, tsi ga,

Wa’-ca-ba bi a’, wi-co®-ga, e’-ki-a bi a’, a bi da, tsi ga,

Sha’-ba bi a, wi-¢o"-ga, e’-ki-a bi a’, a bi® da, tsi ga,

Zha’-zhe o®-ki-to® ta bi a’, wi-¢o"-ga, e’-ki-a bi a’, a bi da,
tsi ga,

Sha’-be tsi-gthe shki a’, a bi" da, tsi ga,

Zha’-zhe o®-ki-to® o®-mo®-thi® ta bi a’, wi-co"-ga, e’-ki-a bi a’,
a bi" da, tsi ga,

Sha’-be i-tha-tha bi a’, wi-co"-ga, e’-ki-a bi a’, a bi® da, tsi ga,

Sha’-be i-the shki a’, a bi" da, tsi ga,

Zha’-zhe o?-ki-to® ta bi a’, wi-co"-ga, e’-ki-a bi a’, a bi® da,
tsi ga,

No®’, wi-¢o"-ga, e’-ki-a bi a’, a bi® da, tsi ga,

Zhi*’-ga wa-zhi® gi-tha bi thi*-ge’ a-tha, wi-co"-ga, e’-ki-a bi a’,
a bi® da, tsi ga,

Tse’-xe xtsi ge dsi a’, a bi” da, tsi ga,

Mi’-xa-¢ka to"-ga thi®-kshe no® a’, a bi® da, tsi ga,

Tho’ thit-kshe hi no®-zhi® bi a’, a bi® da, tsi ga,

Zhi*’-ga wa-zhi® gi-tha bi thi*-ge’ a-tha, Wi-tsi-go e’, e-gi-a bi

a’, a bi? da, tsi ga,

He’-dsi xtsi a’, a bi? da, tsi ga,

Ha’! wi-co"-ga, e’-ki-a bi a’, a bi® da, tsi ga,

Zha’-zhe o®-ki-to® ta bi a’, wi-co®-ga, e’-ki-a bi a’, a bi® da,
tsl ga,

(ka’ bi a, wi-zhi®-the, e’-ki-a bi a’, a bi" da, tsi ga,

Wa’-zhi®-ga bi a’, wi-co®-ga, e’-ki-a bi a’, a bi" da, tsi ga,

Mi’-xa-cka bi a, wi-c¢o®-ga, e’-ki-a bi a’, a bi® da, tsi ga,

Mi’-xa-cka shki a’, a bi® da, tsi ga,

Zha’-zhe o?-ki-to® ta bi a’, wi-co®-ga, e’-ki-a bi a’, a bi® da,
tsi ga, ;

Wa’-zhi"-ga bi a, wi-c¢o"-ga, e’-ki-a bi a’, a bi" da, tsi ga,

Oka’ bi a, wi-co"-ga, e’-ki-a bi a’, a bi® da, tsi ga,

Wa’-zhi®-cka shki a’, a bi® da, tsi ga,

Zha’-zhe o®-ki-to® ta bi a’, wi-¢o"-ga, e’-ki-a bi a’, a bi® da,
tsi ga.

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 393

1116.
1117.

1118.
1119.
1120.
1121.
1122.
1123.
1124.
1125.

1126.

He’-dsi xtsi a’, a bi® da, tsi ga,

Wa’-zha-zhe u-dse-the pe-tho"-ba ni-ka-shi-ga ba do® a’, a bi®
da, tsi ga,

Xtha’-xtha thi*-ge xtsi ni-ka-shi-ga tho"-ka’, a bi da, tsi ga,

Da’ ni-the thi*-ge xtsi ni-ka-shi-ga tho"-ka’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

No®’-ni-o®-ba wi? a’, a bi® da, tsi ga,

Zho’-i-ga the xtsi ni-ka-shi-ga tho™-ka’, a bi" da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Ha’! Hoga e’, e-tsi-the a’, a bi" da, tsi ga,

No*’-ni-o®-ba wi" zho-i-ga a-the a-thi" he a’, Ho"-ga e’, e-tsi-the
a’, a bi" da, tsi ga,

Zho’-i-ga tha-the tha-thi"-she do® shki a’, a bi" da, tsi ga,

1127. Zho’-i-ga i-ts’a thi™-ge tha-thi™-she ta tse a’, Ho™-ga e’, e-to"
a’, a bi® da, tsi ga,

1128. Pa’ u-sho® ga thi*-kshe shki a’, a bi" da, tsi ga,

1129. Pa’-u-sho"-sho® a-gi-the a-thi® he a’, Ho®-ga a’, e-to™ a’, a bi®
da, tsi ga,

1130. Pa’ u-sho®-sho" tha-the do® shki a’, a bi® da, tsi ga,

1131. Pa’ u-sho"-sho? i-ts’a thi®-ge’ tha ki-the tha-thi"-she ta tse a’,
Ho*-ga e’, e to" a’, a bi® da, tsi ga,

1132. U’-thu-ga ga thit-kshe shki a’, a bi" da, tsi ga,

1133. I’-u-thu-ga a-gi-the a-thi® he a’, Ho™-ga e’, e to™ a’, a bi® da,
tsi ga,

1134. No*’-ni-o"-ba ga thi"-kshe shki a’, a bi" da, tsi ga,

1135. I’-u-thu-ga tha-the tha-thi®-she do" shki a’, a bi® da, tsi ga,

1136. I’-u-thu-ga i-ts’a thi™-ge tha-thi"-she ta tse a’, Ho™-ga e’, e to"
a’, a bi? da, tsi ga,

1137. Thi’-u-ba-he i’-sdu-ge ga kshe a’, a bi" da, tsi ga,

1138. Thi’-u-ba-he a-gi-the a-thi™ he a’, Ho®-ga e’, e to® a’, a bi® da,
tsi ga,

1139. Thi’-u-ba-he i’-sdu-ge ga kshe a’, a bi® da, tsi ga,

1140. Thi’-u-ba-he tha-gi-the tha-thi*-she do® shki a’, a bi® da, tsi ga,

1141. Thi’-u-ba-he i-ts’a thi®-ge tha-thi®-she ta tse a’, Ho®-ga e’, e
to? a’, a bi® da, tsi ga,

1142. No®’-ka o®-he ga kshe a’, a bi" da, tsi ga,

1143. No®’-ka o®-he a-gi-the a-thi" he a’, Ho®-ga e’, e to™ a’, a bi" da,
tsi ga,

1144. No®’-ka o®-he tha-the tha-thi*-she do® shki a’, a bi® da, tsi ga,

1145. No®’-ka o®-he i-ts’a thi"-ge tha-thi"-she ta tse a’, Ho®-ga e’, e

to" a’, a bi" da, tsi ga,

THE OSAGE TRIBE [prH. ANN. 36

. Thi’-u-ba-he tha-ta ga kshe a’, a bi® da, tsi ga,

. Thi’-u-ba-he a-gi-the a-thi he a’, Ho®-ga e’, e to™ a’, a bi" da,
tsi ga,

. Thi’-u-ba-he tha gi the tha thi"-she do® shki a’, a bi" da, tsi ga,

. Thi’-u-ba-he i-ts’a thi"-ge tha thi®-she ta tse a’, Ho™-ga e’, e
to® a’, a bi" da, tsi ga,

. U’-xtho-k’a ga kshe shki a’, a bi® da, tsi ga,
. Thi’-u-thi-xthu-k’a a-gi-the a-thi® he a tha, e’ to® a’, a bi" da,
tsi ga,

2. Thi’-u-thi-xtho-k’a tha the tha thi®-she do™ shki a’, a bi® da,

tsi ga,
. Thi’-u-thi-xtho-k’a i-ts’a thi"-ge tha-thi"-she ta tse a’, Ho™-ga
e’, e to" a’, a bi? da, tsi ga,

. We’-thi® zhi®-ga i-thi-do® ga kshe shki a’, a bi® da, tsi ga,
. Ni’ a-ko"-gthe a-gi-the a-thi" he a-tha, e’ to" a’, a bi" da, tsi ga,
. Ni’ a-ko®-gthe tha-gi-the tha-thit-she do® shki a’, a bi® da,
tsi ga,
. Ni’ a-ko" i-ts’a thi®-ge tha-thi"-she ta tse a’, Ho®-ga e’, e to”
a’, a bi® da, tsi ga,

. Mi’ hi-e ge ta, a bi" da, tsi ga,

. We’-go"-tha a-ni tha-thit-she do® shki a’, a bi® da, tsi ga,

. We’-go"-tha thi-wa-ts’e-ga tha ki-the tha thi™-she ta tse a’,
Ho*-ga e’, e to" a’, a bi® da, tsi ga,

. Tho"’-dse ba-he e-to"-ha no” shki do a’, a bi® da, tsi ga,

. We’-go®-tha thi-u-mo"™-ka tha-ki-the tha-thi™-she ta tse a’,
Ho®-ga e’, e to™ a’, a bi® da, tsi ga.

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Ho®’-ga u-dse-the pe-tho™-ba ni-ka-shi-ga ba do® a’, a bi" da,
tsi ga,

. Xtha’-xtha thi™-ge xtsi ni-ka-shi-ga tho™-ka’, a bi" da, tsi ga,

. Da’ ni-the thi®-ge xtsi ni-ka-shi-ga tho*-ka’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Ha’! Wa-zha-zhe’, e tsi-the a’, a bi® da, tsi ga,

. "I zhu-dse thit-kshe a’, a bi® da, tsi ga,

. Zho’-i-ga the xtsi a-ni-ka-shi-ga a-to® he a’, Wa-zha-zhe’, e to"
a’, a bi da, tsi ga,

1171. Wa’-ko®-da Ho®-ba do® thi-kshe a’, a bi® da, tsi ga,

72. Zho’-i-ga the xtsi a-ni-ka-shi-ga a-to® he a’, Wa-zha-zhe’, e to™

a’, a bi® da, tsi ga,
. I’ zhu-dse thi®-kshe a’, a bi® da, tsi ga,
. Zho’-i-ga tha the tha thi"-she do" shki a’, a bi® da, tsi ga,
. Wa’-ko®-da e-shki do" a’, a bi® da, tsi ga,

_—

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 395

1176.

AUT er fe
1178.
1179.

1180.
1181.
1182.

1183.
1184.
1185.
1186.
1187.
1188.
1189.

1190.
1191.
1192.
1193.
1194.
1195.
1196.
1197.
1198.

A’-ki-tha-zha-ta bi tha-ki-the tha-thi®-she ta tse a’, Wa-zha-
zhe’, e-gi-a bi a, a bi da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

’T"’ zhu-dse thi®-kshe a’, a bi® da, tsi ga,

Zho’-i-ga the xtsi a-ni-ka-shi-ga a-thit he a’, Wa-zha-zhe’, e
to" a’, a bi? da, tsi ga,

Zho’-i-ga tha the tha thi®-she do® shki a’, a bi® da, tsi ga,

Wa’-ko"-da e-shki do? a’, a bi" da, tsi ga,

A’-ta-kshi® bi tha-ki-the tha-thi®-she ta tse a’, Wa-zha-zhe’, e
gi-a bi a’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi? da, tsi ga,

’T®’ zhu-dse thi®-kshe a’, a bi" da, tsi ga,

Zho’-i-ga tha the tha thit-she do® shki a’, a bi® da, tsi ga,

Wa’-ko"-da e-shki do” a’, a bi da, tsi ga,

Be’ hi o®-gtha mo®-zhi i" da’, a bi® da, tsi ga,

Wa’-ko®-da e-shki do® a’, a bi" da, tsi ga,

Be’ hi a-gtha ba zhi tha-ki-the tha-thi®-she ta tse a’, Wa-zha-
zhe’, e-gi-a bi a’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

’T®’ zhu-dse thi®-kshe a’, a bi da, tsi ga,

Zho’-i-ga tha-the tha-thi®-she do® shki a’, a bi® da, tsi ga,

Wa’-ko"-da e-shki do” a’, a bi" da, tsi ga,

Hi’ o®-ki-tha-sho" bi a-thi® he 1 da’, a bi® da, tsi ga,

’T?’ zhu-dse thi®-kshe a’, a bi® da, tsi ga,

Zho’-i-ga tha-the tha-thi™-she do® shki a’, a bi® da, tsi ga,

Wa’-ko®-da e-shki do" a’, a bi® da, tsi ga,

Hi’ a-ki-tha-sho" bi tha-ki-the tha-thi"-she ta tse a’, Wa-zha-
zhe’, e-gi-a bi a’, a bi" da, tsi ga.

TSI GI'-KA-XE WA-THO* (SONGS OF SETTING UP THE HOUSE OF

MYSTERY)

Sone 1
(Free translation and music, p. 198)
1

Wi-e tsi wi? ga-xa thit-e,
Wi-e tsi wi? ga-xa thit-e he the,
Ga-xa thi®-e e,
Tsi wi-ta no” ga-xa thi-e,
Wi-e tsi wi” ga-xa thi®-e e,
Wi-e tsi wi” ga-xa thi"-e.

9

Wi-e tsi wi" ga-xa thi?-e,

Wi-e tsi wi? ga-xa thit-e he the,
Ga-xa thi*-e e,

Wa-ko*-da tsi ga-xa thi®-e,

Wi-e tsi wi" ga-xa thi®-e e,
Wi-e tsi wi? ga-xa thi*-e.

396

THE OSAGE TRIBE

3

Wi-e tsi wi" ga-xa thi"-e,

Wi-e tsi wi® ga-xa thi"-e he the,
Ga-xa thi®-e e,

Tsi hiu-gthe wi-ta no" ga-xa thi”-e
Wi-e tsi wi” ga-xa thi?-e e,

Wi-e tsi wi® ga-xa thi"-e.

4

Wi-e tsi wi ga-xa thi”-e,

Wi-e tsi wi" ga-xa thi®-e he the,
Ga-xa thi*-e e,

U-zhe-tsi wi-ta no® ga-xa thi*-e,
Wi-e tsi wi" ga-xa thi®-e e,
Wi-e tsi wi" ga-xa thi"-e.

Sone 2

(Free translation and music, p. 199)

1

Tsi wi® ga-xa thi", ga-xa thi"-e he the,
Tsi wi? ga-xa thi", ga-xa thi"-e he the,
Tsi wi-ta no" ga-xa thi", ga-xa thi®-e he the,
Tsi wi? ga-xa thi®, ga-xa thi®-e he the,
Tsi wi? ga-xa thi", ga-xa thi"-e he the.

2

Tsi wi" ga-xa thi", ga-xa thi®-e he the,
Tsi wi? ga-xa thi", ga-xa thi-e he the,
Wa-ko®-da tsi ga-xa thi", ga-xa thi"-e he the,
Tsi wi" ga-xa thi?, ga-xa thi™-e he the,
Tsi wi" ga-xa thi®, ga-xa thi®-e he the,

3

Tsi wi" ga-xa thi, ga-xa thi*-e he the,

Tsi wi? ga-xa thi" ga-xa thi®-e he the,

Tsi hiu-gthe wi-ta no” ga-xa thi”, ga-xa thi®-e he the,
Tsi wi? ga-xa thi® ga-xa thi®-e he the,

Tsi wi? ga-xa thi", ga-xa thi®-e he the.

4

Tsi wi? ga-xa thi", ga-xa thi®-e he the,
Tsi wi" ga-xa thi", ga-xa thi"-e he the,
U-zhe-tsi wi-ta no” ga-xa thi*, ga-xa thi®-e he the,
Tsi wi" ga-xa thi", ga-xa thi™-e he the.

[PTH. ANN. 36

LA FLESCHE]

TRIBAL RITES—-OSAGE LANGUAGE

KI-(TO’ WA-THON (SONGS OF THE GATHERING)

Sone 1
(Free translation and music, p. 200)
i

Ki-cto ba do® dsi tho,
Ki-¢to ba do” dsi tho,
Ho*-ga ki-¢to ba do” dsi tho,
Ki-cto ba do® dsi tho.

9
2

Ki-¢to ba do® dsi tho,
Ki-¢to ba do® dsi tho,
Xi-tha ki-¢to ba do® dsi tho,
Ki-¢to ba do® dsi tho,

3

Ki-¢to ba do” dsi tho,
Ki-cto ba do® dsi tho,
Xi-tha ¢ka ki-¢to ba do® dsi tho,
Ki-cto ba do® dsi tho.

+

Ki-¢to ba do® dsi tho,
Ki-¢to ba do® dsi tho,
Xi-tha gthe-zhe ki-¢to ba do” dsi tho,
Ki-cto ba do® dsi tho.

Sone 2

(Free translation and music, p. 200)

1

Ts’a-ge do-ba ki-¢to ba do®,
E-dsi u-wi-he a-thi" he,
E-dsi u-wi-he a-thi” he, he,
E-dsi u-wi-he a-thi® he,
E-dsi u-wi-he a-thi® he,
Ts’a-ge do-ba ki-¢to ba do®,
.E-dsi u-wi-he a-thi® he.

2

Ni-ka do-ba ki-cto ba do®,
E-dsi u-wi-he a-thi® he,
E-dsi u-wi-he a-thi® he, he,
E-dsi u-wi-he a-thi® he,
E-dsi u-wi-he a-thi® he,
Ni-ka do-ba ki-¢to ba do®,
E-dsi u-wi-he a-thi® he.

397

398

1199.
1200.

THE OSAGE TRIBE [BTH. ANN. 36

He’-dsi xtsi a’, a bi® da, tsi ga,
Ho*’-ga u-dse-the pe-tho"-ba ni-ka-shi-ga ba da™ a’, a bi" da,
tsi ga,

. Xtha’-xtha thi"-ge xtsi ni-ka-shi-ga tho"-ka’, a bi" da, tsi ga.
. Ho®’-ga wi? a’, a bi da, tsi ga,
. O'-pxo" zho-i-ga the xtsi ni-ka-shi-ga to a’, a bi da, tsi ga,

. Pe’-o-to" thi™-kshe a’, a bi® da, tsi ga,

. Ho’-e-ga gi-the xtsi ni-ka-shi-ga to" a’, a bi" da, tsi ga,

206. Wa’-gthu-shka be zhi®-ga i-ta-i shki do" a’, a bi" da, tsi ga,

07. U-ki’-o®-the o®-ga-xe o®-mo®-thi® ta bi a’, wi-co™-ga, e’-ki-a bi
. oD . ? ¢ ? .

a’, a bi? da, tsi ga,

. Wa’-zha-zhe a’, a bi" da, tsi ga,

. Tsi-zhu e-tho®-ba’, a bi® da, tsi ga,

. Ho’-e-ga gi-the mo®-thit bi do® shki a’, a bit da, tsi ga,

. Wa’-gthu-shka be zhi™-ga i-ta i shki do® a’, a bi® da, tsi ga,

. U’-ki-o"-the 0®-ga-xe 0®-mo"-thi® ta bi a’, wi-co"-ga, e’-ki-a bi

a’, a bi? da, tsi ga,

213. He’-dsi xtsi a’, a bi" da, tsi ga,
4. Ho®’-ga u-dse-the pe-tho®-ba ni-ka-shi-ga ba do® a’, a bi® da,

tsi ga,

. 7[*’-zhi®-ga’, a bi® da, tsi ga,

. ’["’-zhi®-ga pe-tho®-ba’, a bi da, tsi ga,

. Zho’-i-ga the xtsi ni-ka-shi-ga tho"-ka’, a bi" da, tsi ga,
. 7["’-zhi®-ga do-ba’, a bi® da, tsi ga,

. U’-she-tsi do-ba ha’, a bi" da, tsi ga,

. E/-no"-ha, a bi® da, tsi ga,

. U’-tsi i-no®-tha bi a’, a bi" da, tsi ga,

Wa’-zha-zhe a’, a bi" da, tsi ga,
Tsi’-zhu e-tho®-ba’, a bi® da, tsi ga,
T’-ni-tha mo*-thi® bi do" a’, a bi" da, tsi ga,

. I’-ni-tha gi-wa-ts’e-ga o®-ki-the o"-mo?-thi® ta bi a’, wi-¢o®-ga,

e’-ki-a bi a, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,
. Ho*’-ga u-dse-the pe-tho*-ba ni-ka-shi-ga ba do" a’, a bi" da,

tsi ga,

. Ho®’-ga wi? a’, a bi? da, tsi ga,

. Mo?’-i"-ka zhi®-ga’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. No®’-be zha-ta ga-xe to" a’, a bi® da, tsi ga,

32. Mo*’-thi"-ka sha-be thi®-kshe a’, a bi® da, tsi ga,

. Ba’-ha a-tsi-no®-zhi® to® a’, a bi" da, tsi ga,

. The’ shki do? a’, a bi® da, tsi ga,

. We’-go"-tha a-thit mo®-thi® bi do® shki a’, a bi" da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 399

. [*’-shta-ha a-ga-cta do® a
. Ni’-ka no® da-pa ki-the mo"-thi® ta bi a’, wi-go"-ga, e’-ki-a bi

. We’-go?-tha gi-wa-ts’e-ga ki-the mo®-thi" ta bi a’, wi-zhi®-the

a’, a bi® da, tsi ga,

. Wa’-zha-zhe a’, a bi® da, tsi ga,

. Tsi/-zhu e-tho"-ba’, a bi da, tsi ga,

. [®’-dse-ha ga-xa bi do" a’, a bi® da, tsi ga,

. Tho®’-dse ba-he’ e-to"-ha no® shki do" a’, a bi" da, tsi ga,

. We’-go®-tha gi-wa-ts’e-ga ki-the mo®-thi ta bi a’, wi-co®-ga,

e’-ki-a, bi a’, a bi da, tsi ga,

. E’tho®-zha’, a bi® da, tsi ga,
. [®’-dse-ha ga-xa bi do" a’, a bi® da, tsi ga
fo} ? 5) ry tah}
. [*’-shta-ha a-ga-¢ta zhi ta tse a’, wi-c¢o®-ga, e’-ki-a, bi a’, a bi"

da, tsi ga,

‘a bi? da, tsi ga,

a’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Mo®’-thi®-ka to-ho thi®-kshe a’, a bi® da, tsi ga,

9. Ba’-ha a-tsi no®-zhi® to® a’, a bi® da, tsi ga,

. The’ wi-¢o-ga, e’-ki-a bi a’, a bi da, tsi ga,

. We’-go®-tha a-thi® mo®-thi® ta bi a’, wi-go™-ga, e’-ki-a bi a’, a

bi® da, tsi ga,

. We’-go®-tha a-thi® mo®-thi® bi do® shki a’, a bi da, tsi ga,
. Mi’ hi-e ge ta’, a bi" da, tsi ga,
. We’-go"-tha gi-wa-ts’e-ga ki-the mo®-thi® ta bi a’, wi-co"-ga,

e’-ki-a bi a’, a bi" da, tsi ga,

. We’-go?-tha a-thi® mo®-thi® bi do® shki a’, a bi" da, tsi ga,
. Tho®’-dse ba-he’ e-to® ha no® shki do" a’, a bi® da, tsi ga,
. We’-go"-tha gi-wa-ts’e-ga ki-the mo*-thi® ta bi a’, wi-¢o®-ga,

e’-ki-a bi a’, a bi? da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Mo®’-thi®-ka zhu-dse thit-kshe a’, a bi® da, tsi ga,

. Ba’-ha a-tsi-no®-zhi" to® a’, a bi® da, tsi ga,

. The’ shki do® a’, a bi® da, tsi ga,

. We’-go®-tha a-thit mo™-thi® ta bi a’, wi-co®-ga, e’-ki-a bi a’,

a bi" da, tsi ga,

3. Wa’-zha-zhe a’, a bi® da, tsi ga,
4. Tsi’-zhu e-tho®-ba’, a bi® da, tsi ga,
. We’-go®-tha a-thi® mo?-thi® ta bi a’, wi-¢o"™-ga, e’-ki-a bi a’,

a bi da, tsi ga,

. We’-go™-tha a-thi" mo®-thi® bi do® shki a’, a bi" da, tsi ga,
. Tho*’-dse ba-he’ e-to®-ha no® shki do® a’, a bi® da, tsi ga,
. We’-go"-tha gi-wa-ts’e-ga ki-the mo®-thi® ta bi a’, wi-co®-ga,

e’-ki-a bi a’, a bi" da, tsi ga,

. E’tho*-zha’, a bi® da, tsi ga,

THE OSAGE TRIBE [prH. ANN. 36

. [®’-dse-ha ga-xa bi do" a’, a bi® da, tsi ga,
. I*’-shta-bthi a-ga-xto® a-zhi ta tse a’, wi-¢o"-ga e’-ki-a bi a’,

a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi? da, tsi ga,

3. Mo®’-thi-ka ¢i thit-kshe no" a’, a bi da, tsi ga,

. Ba/-ha a-tsi-no®-zhi® to” a’, a bi® da, tsi ga,

. The’ shki do" a’, a bi® da, tsi ga,

. We’-go®-tha a-thi® mo®-thi® bi do® shki a’, a bi" da, tsi ga,

. Wa’-zha-zhe a’, a bi" da, tsi ga,

. Tsi’-zhu e-tho"-ba, a bi® da, tsi ga,

. We’-go®-tha gi-wa-ts’ e-ga ki-the mo™-thi® ta bi a’, wi-¢o"-ga,

e’-ki-a bi a’, a bi® da, tsi ga,

. Da’-gthe u-k’o-pi a-tha bi do™ shki a’, a bi® da, tsi ga,
. I®’-dse-ha kshi-the mo®-thi® ta bi a’, wi-¢o"-ga, e’-ki-a bi a’,

a bi? da, tsi ga.

. He’-dsi xtsi a’, a bi® da, tsi ga,

3. Mo®’-thi"-ka ko"-ha be-shi® ga thi"-kshe shki a’, a bi® da, tsi ga,
. E’-shki do® wa-thi®-e-¢ka zhi i da’, a bi® da, tsi ga,

. Tse’-xe ni-ka-pu e-no" bi no™ a’, a bi da, tsi ga,

. Sho?’ xtsi pa-xe 1" da’, a bi" da, tsi ga,

. Wa’-zha-zhe a’, a bi" da, tsi ga,

. Tsi’-zhu e-tho®-ba’, a bi da, tsi ga,

. Tse’-xe ni-ka-pu tha bi do® shki a’, a bi® da, tsi ga,

. Mi’hi-e ge ta, a bi® da, tsi ga,

. We’-go®-tha a-thi® mo®-thi® bi do® shki a’, a bi da, tsi ga,

2. We’-go®-tha gi-wa-ts’ e-ga ki-the mo®-thi" ta bi a’, wi-¢o®-ga,

e’-ki-a bi a’, a bi da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Ho®’-ga u-dse-the pe-tho"-ba ni-ka-shi-ga ba do" a’, a bi® da,

tsi ga,

. Xtha/-xtha thi®-ge xtsi ni-ka-shi-ga tho®-ka’, a bi® da, tsi ga.
. He’-dsi xtsi a’, a bi" da, tsi ga,

. Ha’! wi-¢o®-ga, e’-ki-e no®-zhi® bi a’, a bi® da, tsi ga,

. We’-ki-k’o® wi? thi®-ga a-tha, wi-co®-ga, e’-ki-a bi a’, a bi? da.

tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Tse’-xe ni-ka-pu e-go" to® no" a’, a bi® da, tsi ga,

. He’-dsi xtsi a-thi® gi e do® a’, a bi® da, tsi ga,

2. Wi’-¢o®-ga e’-ki-a bi a’, a bi® da, tsi ga,

. The’ we-ki-k’o" o®-gi-the ta bi a’, wi-co"-ga, e’-ki-a bi a’, a bi?

da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 401

1305.

1306.
1307.

1308.
1309.
1310.
1311.
1312.

1313.

1314.
1315.
1316.
1317.

1318.
1319.

1320.
1321.
1322.

1323.
1324.
1325.

1326.
1327.
1328.
1329.

1330.
1331.

1332.
1333.
1334.

1335.
1336.
1337.

Ni’ da-ka-dse e-dsi 0®-gthe ta bi a’, wi-¢o-ga, e’-ki-a bia’, a bi"
da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Ni’ da-ka-dse e-dsi-gtha ba do" a’, a bi® da, tsi ga.

He’-dsi xtsi a’, a bi? da, tsi ga,

Da’-do® u-ho" u-pa-ha i-the o"-the ta ba do" a’, a bi® da, tsi ga,

Wi’-co®-ga, e’-ki-a bi a’, a bi® da, tsi ga,

No*’-bthe do-ba’, a bi® da, tsi ga,

We’-ki i-he-o-the tse o®-tho™ bi a’, wi-co®-ga, e’-ki-a bi a’, a
bi" da, tsi ga,

U’-ho® u-pa-ha i-the o®-the ta bi a’, wi-co"-ga, e’-ki-a bi a’, a
bi® da, tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

Ho/’-xtho®-ta-xe thit-kshe no" a’, a bi® da, tsi ga,

The’, wi-co®-ga, e’-ki-a bi a’, a bi" da, tsi ga,

U’-ho® u-pa-ha i-the o®-the ta bi a’, wi-co®-ga, e’-ki-a bi a’, a
bi? da, tsi ga,

K’ tho®-zha’, a bi? da, tsi ga,

Wa’-thi®-e-cka u-pa-ha i-the o®-tha ba zhi tse a’, wi-co"-ga,
e’-ki-a bi a’, a bi® da, tsi ga,

Mi’hi-e ge ta’, a bi® da, tsi ga,

Shi®’-to ho btho®-xe do® a’, a bi® da, tsi ga,

E’-ki-tho-ba xtsi u-pa-ha i-the o®-the ta bi a’, wi-¢o"-ga, e’-ki-a
bi a’, a bi" da, tsi ga,

Wa/’-zha-zhe a’, a bi? da, tsi ga,

Tsi’-zhu e-tho®-ba’, a bi® da, tsi ga,

We’-ki i-he-the mo®-thi® ta i tsi® da’, a bi® da, tsi ga,

Shi’ wi thit-ge a-tha, wi-¢o-ga, e’-ki-a bi a’, a bi® da, tsi ga,

Oi’ mo®-no®-ta hi thi"-kshe no® a’, a bi? da, tsi ga,

E’shki do® a’, a bi® da, tsi ga,

U’-ho® u-pa-ha ithe o®-the ta bi a’, wi-co®-ga, e’-ki-a bi a’, a
bi® da, tsi ga,

E’tho®-zha’, a bi® da, tsi ga,

Wa’-thi®-e-¢ka u-pa-ha i-the o®-tha ba zhi tse a’, wi-co®-ga,
e’-ki-a bi a’, a bi® da, tsi ga,

Mi‘hi-e ge ta’, a bi" da, tsi ga,

Shi’-mi ho btho®-xe do® a’, a bi® da, tsi ga,

H/-ki-tho"-ba xtsi u-pa-ha ithe o™-the ta bi a’, wi-co™-ga,
e’-ki-a bi a’, a bi® da, tsi ga,

Wa’-zha-zhe a’, a bi® da, tsi ga,

Tsi’-zhu e-tho®-ba’, a bi® da, tsi ga,

We’-ki i-he-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga,

2786—21——26

402

1338.
1339.
1340.
1341.
1342.

1345.
1344.

1345.
1346.
1347.

1348.
1349.
1350.

1351.
1352.
1353.
1354.
1355.

1356.
1357.

1358.
1359.
1360.

1361.
1362.
1363.

1364.
1365.

1366.
1367.
1368.

1369.
1370.
1371.

1372.

THE OSAGE TRIBE [ETH. ANN. 36

He’-dsi xtsi a’, a bi? da, tsi ga,

Shi’ wi" thi"-ge a-tha, wi-co"-ga, e’-ki-a bi a’, a bi" da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Cit’ thit-kshe no” a’, a bi® da, tsi ga,

The’ u-ho® u-pa-ha i-the o®-the ta bi a’, wi-¢o"-ga, e’-ki-a bi a’
a bi® da, tsi ga,

E’tho®-zha’, a bi® da, tsi ga,

Wa’-thi"-e-cka u-pa-ha i-the o®-tha ba zhi tse a’, wi-¢o-ga
e’-ki-a bi a’, a bi" da, tsi ga,

Mi’hi-e ge ta, a bit da, tsi ga,

Ni’-ka wa-k’o" o-tha’-ha kshe no" a’, a bi® da, tsi ga,

K’-ki-tho®-ba xtsi u-pa-ha i-the o"-the ta bi a’, wi-co"-ga
e’-ki-a bi a’, a bi® da, tsi ga,

Wa’-zha-zhe a’, a bi® da, tsi ga,

Tsi’-zhu e-tho®-ba’, a bi" da, tsi ga,

We’-ki i-he-the mo®-thi" ta i tsi" da’, a bi" da, tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

Shi’ wi? thi"-ge a-tha, wi-¢o"-ga, e’-ki-a bi a’, a bi" da, tsi ga,

Ho®’-bthi®-cu thit-kshe a’, a bi" da, tsi ga,

E’shki do? a’, a bi da, tsi ga,

U’-ho® u-pa-ha i-the o™-the ta bi a’, wi-¢o®-ga, e’-ki-a bi a’, a
bi® da, tsi ga,

E’tho®-zha’, a bi® da, tsi ga,

Wa’-thi"-e-cka u-pa-ha ithe o®-tha ba zhi tse a’, wi-co"-ga,
e’-ki-a bi a’, a bi? da, tsi ga,

Mi‘hi-e ge ta’, a bi® da, tsi ga,

Wa’-k’o wo? we-da-the do® a’, a bi" da, tsi ga,

HK/i-tho"-ba xtsi u-pa-ha ithe o™-the ta bi a’, wi-¢o®-ga,
e’-ki-a bi a’, a bi" da, tsi ga,

Wa/’-zha-zhe a’, a bi® da, tsi ga,

Tsi’-zhu e-tho®-ba’, a bi® da, tsi ga,

We’-ki i-he-the mo®-thi® ta 1 tsi" da’, a bi da, tsi ga,

He’-dsi xtsi a’, a bi da, tsi ga,

Ho*-ga u-dse-the pe-tho™-ba ni-ka-shi-ga ba do® a’, a bi® da,
tsi ga,

Xtha’-xtha thi®-ge xtsi ni-ka-shi-ga bi a’, a bi® da, tsi ga,

Ha’! wi-¢o"-ga, e’-ki-a bi a’, a bi" da, tsi ga,

We’-ki-k’o® wi" thi®-ge a-tha, wi-¢o"-ga, e’-ki-a bi a’, a bi® da,
tsi ga,

Ho*’-ga wa-tse-ga-wa to a’, a bi? da, tsi ga,

Wi’-¢o"-ga, e’-gi-a bi a’, a bi® da, tsi ga,

We’-ki-k’o" wi® thi®-ge a-tha, wi-co"-ga, e’-gi-a bi a’, a bi® da,
tsi ga,

Thu-e’ xtsi ¢i-thu-¢e the do” a’, a bit da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 403

1373.
1374.
1375.
1376.
1377.
1378.

1379.
1380.
1381.
1382.
1383.
1384.

1385.
1386.
1387.
1388.
1389.
1390.

1391.
1392.
1393.
1394.
1395.
1396.
1397.
1398.

1399.
1400.
1401.
1402.
1403.
1404.

1405.
1406.
1407.
1408.
1409.
1410.
1411.

Tse’-xe xtsi ge dsi a’, a bi® da, tsi ga,
’T.’_da-po-ki thi®-kshe no® a’, a bi® da, tsi ga,
ry ? 2s on™
E’-dsi xtsi hi no®-zhi" to® a’, a bi® da, tsi ga,
The’ ho®, wi-zhi"-the, e a’-gthi no®-zhi® to” a’, a bi® da, tsi ga,
Wi’-co"-ga, e’-gi-a bi a’, a bi® da, tsi ga,
We’-ki-k’o" tho®-ta zhi a, wi-co®-ga, e’-gi-a bi a’, a bi® da, tsi ga
- - ? ? bo) ? Cc ,

Thu-e’ xtsi ci-thu-ce the do® a’, a bi® da, tsi ga,

‘T»’-da-da-be thit-kshe no® a’, a bi® da, tsi ga,

He’-dsi xtsi hi no®-zhi® to" a’, a bi® da, tsi ga,

He’-dsi xtsi a-thi® gi e do" a’, a bi® da, tsi ga,

The’ ho®, wi-zhi®-the, e a’-gthi no™-zhi" to” a’, a bi" da, tsi ga,

We’-ki-k’o" tho"-ta zhi a’, wi-co"-ga, e’-gi-a bi a’, a bi" da,
tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

Tse’-xe xtsi ge dsi a’, a bi® da, tsi ga,

"T?’ sha-gtha zhi™-ga thi"-kshe no" a’, a bi" da, tsi ga,

He’-dsi xtsi a-thi® gi-e do" a’, a bi® da, tsi ga,

The ho’, wi-zhi®-the, e a-gthi no"-zhi® to® a’, a bi" da, tsi ga,
E/-zhi-zhi-¢ka u-to®-ga, wi-co"-ga, e’-gi-a bi a’, a bi? da, tsi ga,

He’-dsi xtsi a, a bi® da, tsi ga,

A’-ba-do a-tha-k’a-be dsi xtsi a’, a bi® da, tsi ga,

Mo*’Shit-ci i-ba btho-ga kshe no® a’, a bi" da, tsi ga,

He’-dsi xtsi a-thi® gi-e do® a’, a bi? da, tsi ga,

The ho®’, wi-zhi"-the, e a/-gthi no®-zhi7 a’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

We’-ki-k’o" tho®-ta a-ka’, wi-¢o"-ga, e-gi-a bi a’, a bi® da, tsi ga,

Zha’-zhe o®-ki-to" ta bi a’, wi-co"-ga, e’-ki-a bi a’, a bi® da,
tsi ga,

Mo®’-hi®-ci i-ba btho-ga’, a bi® da, tsi ga,

Zha’-zhe 02-ki-to®" ta bi a’, wi-co®-ga, e’-ki-a bia’, a bi” da, tsi ga,

E’ tho®-zha’, a bi? da, tsi ga,

Wa’-zha-zhe a’, a bi? da, tsi ga,

Tsi’-zhu e-tho®-ba’, a bi" da, tsi ga,

We’-ba-ca ba tho®-ta zhi a’, wi-co"-ga, e’-ki-a bi a’, a bi" da,
tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

A’-ba-do a-ga-ha dsi xtsi a’, a bi? da, tsi ga,
Mo*’-hi®-ca-be kshe a’, a bi da, tsi ga,

He’-dsi xtsi hi no"-zhi® to" a’, a bi" da, tsi ga,

He’-dsi xtsi a-thi® gi-e do" a’, a bi" da, tsi ga,

He’-dsi xtsi a-thi® gthi e do" a’, a bi® da, tsi ga,

The’ ho®, wi-zhi®-the, e a/-gthi no™-zhi® a’, a bi® da, tsi ga,

404

1412.
1413.
1414.
1415.

1416.
1417.
1418.
1419.
1420.
1421.
1422.

1423.

1424.
1425.

1426.
1427.
1428.
1429.

1430.
1431.
1432.
1433.
1434.
1435.
1436.

1437.

1438.
1439.
1440.
1441.
1442.
1443.

1444,
1445.
1446.

THE OSAGE TRIBE [prH. ANN. 36

We’-ki-k’o® tho” ta a-ka’, wi-co®-ga, e’-ki-a bi a’, a bi da, tsi ga.

Wa’-zha-zhe a’, a bi® da, tsi ga,

Tsi’-zhu e-tho®-ba’, a bi® da, tsi ga,

We’-ba-ca ba tho®-ta zhi a’, wi-co"-ga, e’-ki-a bi a’, a bi® da.
tsiga, '

A’-ba-do a-ga-ha dsi xtsi a’, a bi" da, tsi ga,

Mo*’-hi® ho®-ga kshe a’, a bi® da, tsi ga,

He’-dsi xtsi hi no®-zhi" to a’, a bi® da, tsi ga,

He’-dsi xtsi a-thi® gi-e do" a’, a bi® da, tsi ga,

The ho®’, wi-zhi"-the, e a’-gthi no*-zhi” a’, a bi" da, tsi ga,

Ha’! wi-co®-ga, e’-gi-a bi a’, a bi® da, tsi ga,

We’-ki-k’o0" tho® ta a-ka’, wi-co"-ga, e’-gi-a bi a’, a bi® da,
tsi ga,

Zha’-zhe o®-ki-to® ta bi a’, wi-co"-ga, e’-ki-a bi a’, a bi™ da,
tsi ga, x

Mo*’-hi®-ho"-ga’, a bi® da, tsi ga,

Zha’-zhe o?-ki-to" o-mo?-thi® ta bi a’, wi-co"-ga, e’-ki-a bi a’,
a bi® da, tsi ga,

Wa’-zha-zhe a’, a bi® da, tsi ga,

Tsi’-zhu e-tho®-ba’, a bi da, tsi ga,

Mi’ hi-e ge ta’, a bi® da, tsi ga,

We’-ba-ce mo®-thi® ta bi a’, wi-co"-ga, e’-ki-a bi a’, a bi® da,
tsi ga. ad

A’-ba-do go-da a’-tha-k’a-be dsi xtsi a’, a bi" da, tsi ga,

Mo®’-hi® shu-dse kshe a’, a bi" da, tsi ga,

He’-dsi xtsi hi no®-zhi® to" a’, a bi® da, tsi ga,

He’-dsi xtsi a-thi® gi-e do® a’, a bi® da, tsi ga,

The ho’, wi-zhi"-the, e a’-gthi no*-zhi" a’, a bi® da, tsi ga,

Ha’! wi-co"-ga, e’-gi-a bi a’, a bi" da, tsi ga,

She e’-shno" u-tha-dse tha-to™-she-a’, wi-¢o"-ga, e’-gi-a, bi a’,
a bi® da, tsi ga,

We’-ki-k’o" tho®-ta a-ka’, wi-co"-ga, e’-gi-a bi a’, a bi® da,
tsi ga,

Zha’-zhe o®- ki-to" ta bi a’, wi-co"-ga, e’-ki-a bi a’, a bi" da, tsi ga,

Mo®’-hi"-zhu-dse a’, a bi" da, tsi ga,

Zha’-zhe o*-ki-to" ta bi a’, wi-co"-ga, e’-ki-a bi a’, a bi" da, tsi ga,

Wa’-zha-zhe a’, a bi da, tsi ga,

Tsi’-zhu e-tho®-ba’, a bi® da, tsi ga,

We’-ba-ce mo®-thi" ta bi a’, wi-¢o"-ga, e’-ki-a bi a’, a bi® da,
tsi ga,

Mi’hi-e ge ta’, a bi" da, tsi ga,

We’-ba-ge mo™-thi® bi do® shki a’, a bi" da, tsi ga,

Mo®’-hi® gi-pa-hi ki-the mo"-thi® ta bi a’, wi-co"-ga, e’-ki-a bi
a’, a bi® da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 405

1447. He’-dsi xtsi a’, a bi® da, tsi ga,

1448. Ho®’-ga u-dse-the pe-tho*-ba ni-ka-shi-ga ba do" a’, a bi® da,
tsi ga,

1449. Xtha’-xtha thi®-ge xtsi ni-ka-shi-ga tho"-ka’, a bi" da, tsi ga,

1450. We’-ki-k’o" wi® thi®-ge’ a-tha, wi-co"-ga, e’-ki-a bi a’, a bi® da,
tsi ga,

1451. Ho®’-ga wa-tse-ga-wa to" a’, a bi" da, tsi ga,

1452. Wi’-¢o"-ga, e-gi-a bi a’, a bi® da, tsi ga,

1453. We’-ki-k’o" wi" thi™-ge’ a-tha, wi-co"-ga, e’-gi-a bi a’, a bi da,
tsi ga,

1454. Ho*’-ba i-ta-xe tho™-dsi a’, a bi" da, tsi ga,

1455. Mo*’-zho® ga-shi-be xtsi the do® a’, a bi® da, tsi ga,

1456. U’-k’u-be wi® hi no®-zhi® to a’, a bi® da, tsi ga,

1457. U’-pa-ce tho® dsi a’, a bi® da, tsi ga,

1458. Hi’-ko" ga-xo-dse xtsi a-gthi no®-zhi® to® a’, a bi® da, tsi ga,

1459. Ha’-go® zhi®-tha, wi-co"-ga, e’-gi-a bi a’, a bi" da, tsi ga,

1460. U’-k’u-be wi" pshi’ a-tha, wi-zhi"-the, e to" a’, a bi® da, tsi ga,

1461. He’-dsi xtsi a’, a bi® da, tsi ga,

1462. No®’, wi-co®-ga’, a bi® da, tsi ga,

1463. U’-to®-be tha-the tse a’, wi-co"-ga, e’-gi-a bi a’, a bi® da, tsi ga,

* 1464. Ho®’-ba i-ta-xe tho" dsi a’, a bi® da, tsi ga,

1465. Mo®’-zho® ga-shi-be xtsi the do" a’, a bi® da, tsi ga,

1466. U’-k’'u-be we-tho*-ba kshe a’, a bi® da, tsi ga,

1467. He’-dsi xtsi hi no®-zhi® to® a’, a bi® da, tsi ga,

1468. U’-pa-ce tho” dsi a’, a bi® da, tsi ga,

1469. Hi’-ko® ga-xo-dse xtsi a-gthi no™-zhi® to" a’, a bi® da, tsi ga,

1470. Ha’-go" zhi®-tha, wi-co"-ga, e’-gi-a bi a’, a bi® da, tsi ga,

1471. Wi’-zhi®-the, e a’, a bi® da, tsi ga,

1472. U’-k’u-be tho®-ba pshi’ a-tha, wi-zhi®-the, e’ to™ a’, a bi® da,
tsi ga,

1473. Wi’-co®-ga’, a bi da, tsi ga,

1474. U’-to™-be tha the tse a, wi-¢o™-ga, e’-gi-a bi a’, a bi® da, tsi ga,

1475. Ho’-ba i-ta-xe tho™-dsi a’, a bi" da, tsi ga,

1476. Mo*’-zho® ga-shi-be xtsi the do" a’, a bi® da, tsi ga,

1477. U’-k’u-be we-tha-bthi* kshe a’, a bi® da, tsi ga,

1478. E’-dsi xtsi hi no®-zhi® e do" a’, a bi® da, tsi ga,

1479. U’-pa-ce tho” dsi a’, a bi® da, tsi ga,

1480. Hi’-ko" ga-xo-dse xtsi a-gthi no"-zhi® e do" a’, a bi® da, tsi ga,

1481. Ha’-go™ zhi"-tha, wi-¢o®-ga, e’-gi-a bi a’, a bi® da, tsi ga,

1482. Wi’-zhi®-the a’, a bi® da, tsi ga,

1483. U’-k’u-be tha-bthi® pshi a-tha, wi-zhi®-the, e’ to" a’, a bi® da,
tsi ga,

THE OSAGE TRIBE [prH. ANN. 36

. No®’-wi-co"-ga’, a bi® da, tsi ga,

. U’-to®-be tha the tse a’, wi-co-ga, e’-gi-a bi a’, a bi" da, tsi ga,
. Ho®’-ba i-ta-xe tho" dsi a’, a bi® da, tsi ga,

. Mo®’-zho® ga-shi-be xtsi the do" a’, a bi® da, tsi ga,

. U’-k’u-be we-do-ba kshe a’, a bi® da, tsi ga,

. E’-dsi xtsi hi no®-zhi® e do” a’, a bi® da, tsi ga,

. Ni/u-ba-sho® pe-tho™-ba’, a bi" da, tsi ga,

. Sho’-dse ¢o®-ho” kshe hi no®-zhi" to a’, a bi" da, tsi ga,

. Wa’-do®-be xtsi fo" a’, a bi® da, tsi ga,

. Ni’u-ga-xthi pe-tho"-ba’, a bi® da, tsi ga,

. To®’-wo"-gtho™ pe-tho"-ba ni-ka-shi-ga tho"-ka’, a bi® da, tsi ga,
. E’-dsi xtsi wa-to"-be tse e’-ki-the thi"-kshe a’, a bi® da, tsi ga,
. Ni’a-ki-gtha-gi hi bi tse a’, a bi® da, tsi ga,

. E’-dsi xtsi hi no®-zhi® e do® a’, a bi® da, tsi ga,

. Wa/’-do®-be to? a’, a bi" da, tsi ga,

. A’-shka xtsi wa-do"-be to" a’, a bi® da, tsi ga,

. Pe’ ba-xthe xtsi wa-do"-be to” a’, a bi® da, tsi ga,

. The’-ba ba-xthe-xthe xtsi wa-do"-be to" a’, a bi® da, tsi ga,

. Pe’ ga-tsu-¢a xtsi wa-do™-be to® a’, a bi da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. I’-k-no*-xthe xtsi gi e do™ a’, a bi” da, tsi ga,

. Wa’-no®-xthi" xtsi gi e do" a’, a bi" da, tsi ga,

. U’-pa-ce tho® dsi a’, a bi" da, tsi ga,

. No®’-ni-ni-tha xtsi gi thi" a’, a bi" da, tsi ga,

. Wi’-co*-ga, e’-ki-a bi a’, a bi® da, tsi ga,

. Wi’-co®-ga a ba u-k’o" xtsi a-gi a-~ba, wi-c¢o"-ga, e’-ki-a bi a’, a

bi? da, tsi ga,

. A’-gi-ki-ba-no® ba do® a’, a bi® da, tsi ga,

. Ha’-go® zhi®-tha, wi-¢o®-ga, e’-gi-a bi a’, a bi® da, tsi ga,

. Wi’-zhi®-the, e a-gthi no"-zhi® a’, a bi" da, tsi ga,

. U’-k’u-be do-ba pshi a-tha, wi-zhi®-the, e’ to® a’, a bi® da, tsi ga,
. U’-k’u-be do-ba pshi e-de a’, a bi® da, tsi ga,

. Ni’ u-ga-xthi pe-tho®-ba’, a bi" da, tsi ga,

. Sho’-dse ¢o"-ha™ kshe wa-to"-be a’, wi-zhi®-the, e’ to™ a’, a bi?

da, tsi ga,

. Ni’ u-ga-xthi pe-tho®-ba’, a bi® da, tsi ga,

. To®-wo"-gtho" wa-to®-be a’, wi-zhi®-the, e’ to® a’, a bi" da, tsi ga,
. Ni’-ka-shi-ga bi a’, wi-zhi"-the, e’ to™ a
. A’-shka xtsi wa-to"-be a’ wi-zhi"-the, e’ to™ a’, a bi® da, tsi ga,
. Pe’ ba-xthe-xtha bi a’, wi-zhi"-the, e’ to" a’, a bi" da, tsi ga,

. The’-ba ba-xthe-xthe xtsi bi a’, wi-zhi®-the, e’ to™ a’, a bi" da,

‘a bi? da, tsi ga,

tsi ga,

. Pe’ ga-tsu-ca bi a, wi-zhi®-the, e to® a’, a bi® da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 407

1524.
1525.
1526.
1527.
1528.
1529.
1530.
1531.
1532.
1533.

1534.
1535.
1536.

Ha’! wi-co"-ga, e’-ki-a bi a’, a bi® da, tsi ga,

Wa’-zha-zhe a’, a bi® da, tsi ga,

Tsi’-zhu e-tho®-ba’, a bi® da, tsi ga,

Ki’-¢tu tse a, wi-¢o"-ga, e’ki-a bi a’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Ki’-ctu a-tsi a tha ba do? a’, a bi? da, tsi ga,

Wa’-zha-zhe a’, a bi® da, tsi ga,

Tsi’-zhu e-tho®-ba’, a bi da, tsi ga,

Wi’-co"-ga a-ka’, a bi da, tsi ga,

U’-k’u-be do-ba a-hi bi e a-ka’, Wa-zha-zhe, e’-gi-a bi a’, a bi®
da, tsi ga,

U’-k’u-be do-ba a-hi ba do® a’, a bi® da, tsi ga,

Ni’ u-ga-xthi pe-tho™-ba’, a bi® da, tsi ga,

Sho’-dse ¢o®-ho® kshe wa-do®-ba bi e a-ka’, wi-¢o"-ga a-ka’, a
bi® da tsi ga,

. To®’-wo*-gtho" pe-tho"-ba ha’, a bi® da, tsi ga,
. Sho’-dse ¢o®-ho® kshe wa-do®-ba bi e a-ka’, wi-co®-ga a-ka’, a

bi® da, tsi ga,

. A’-shka xtsi wa-do"-ba bi e a-ka’, wi-co®-ga a-ka’, a bi® da,

tsi ga,

. Pe ba-xthe-xthe xtsi bi e a-ka’, wi-¢o"-ga a-ka’, a bi" da, tsi ga,
. The’-ba ba-xthe-xthe xtsi bi e a-ka’, wi-co"-ga a-ka’, a bi" da,

tsi ga,

. Pe ga-tsu-ca xtsi ni-ka-shi-ga bi e a-ka’, wi-co®-ga a-ka’,-a bi®
. fo) : to) ’ |

da, tsi ga.
Tue H1’-ca-pa W1’-GI-E

(Free translation, p. 212; literal translation, p. 556)

1. Da’, a bi® da, tsi ga,
2. Ho®’-ga u-dse-the pe-tho®-ba ni-ka-shi-ga ba do® a’, a bi® da,

tsi ga,

3. Wi’-co®-ga wi" a’, a bi? da, tsi ga,
4. To”’-i" a-zhi xtsi we-to"-i" da’, a bi" da, tsi ga,
. Ho” xtsi gi thi® da’, a bi® da, tsi ga,
. Ha’-ta-ha xtsi wa-xpa-thi® thi® e-do®, e’-ki-e a-ka’, a bi? da, tsi ga,

. U’-gi-ki-e a-tsi-a tha ba do® a’, a bi® da, tsi ga,

5
6
7. U’-gi-ki-a ba thi® ha’, a bi® da, tsi ga,
8
9

. U’-k’u-be wi® pshi a tha, wi-zhi®-the, e’ to® a’, a bi" da, tsi ga,
10. U’-k’u-be wi® pshi tho™-zha’, a bi® da, tsi ga,

11. O®’-ha-go® ma®-zhi xtsi i da’, a bi" da, tsi ga,
12. U’-dse-the u-ko® i-he-tha bi a’, a bi® da, tsi ga,
13. Wi’-¢o"-ga a-ka, a bi® da, tsi ga,

14. U’-k’u-be wi® a-hi bi tho®-zha’, a bi® da, tsi ga,
15. Gi’-ha-go" ba zhi xtsi a’, a bi" da, tsi ga,

408 THE OSAGE TRIBE [ETH. ANN, 86

16. Da’, a bi® da, tsi ga,

17. Wi’-co®-ga’, a bi" da, tsi ga,

18. To®’-i" a-zhi xtsi we-to"-i" da’, a bi® da, tsi’ga,

19. He’-dsi xtsi a’, a bi® da, tsi ga,

20. He’-dsi xtsi gi thi® a’, a bi da, tsi ga,

21. Wi’-co"-ga gi thi? we-to®-i" da, e’-ki-e tho®-ka’, a bi® da, tsi"ga.

22. Ha’-ta-ha xtsi wa-xpa-thi® thi® e-do®, e’-ki-e tho®-ka’, a bi®_da,
tsi ga,

23. U’-gi-ki-a ba thi" ha’, a bi® da, tsi ga,

24. U’-gi-ki-e a-tsi-a-tha ba do" a’, a bi® da, tsi ga,

25. U’-k’u-be we-tho®-ba pshi a’, a bi® da, tsi ga,

26. U’-k’u-be we-tho®-ba pshi i? da’, a bi® da, tsi ga,

27. Or/-ha-go" mo®-zhi xtsi i" da’, a bi” da, tsi ga,

28. U’-dse-the u-ko® i-he-tha bi a’, a bi" da, tsi ga,

29. Wi’-co®-ga a-ka, a bi® da, tsi ga,

30. U’-k’u-be tho®-ba a-hi bi e a-ka’, a bi" da, tsi ga,

31. Gi’-ha-go" ba zhi xtsi bi e a-ka’, a bi" da, tsi ga,

32. He’-dsi xtsi a’, a bi? da, tsi ga,

33. Wi’-co®-ga’, a bi® da, tsi ga,

34. U’-ga-sho" a-ka i" da’, a bi" da, tsi ga,

35. To®’-i® a-zhi xtsi we-to®-i" da’, a bi® da, tsi ga.

36. Mi’tho-to® xtsi do" a’, a bi® da, tsi ga,

37. He’-dsi xtsi gi thi" a’, a bi® da, tsi ga,

38. Wi’-¢o®-ga gi thi? we-to"-i" da, e’-ki-e tho"-ka’, a bi da, tsi ga,

39. Ha’-ta-ha xtsi wa-xpa-thi® thi® e-do®, e’-ki-e tho®-ka’, a bi" da,
tsi ga,

40. U’-gi-ki-a ba thi® ha’, a bi® da, tsi ga,

41. U’-gi-ki-e a-tsia-tha ba do" a’, a bi® da, tsi ga,

42. U’-k’u-be tha-bthi® pshi i" da’, a bi" da, tsi ga,

43. U’-k’u-be tha-bthi" pshi e-de a’, a bi® da, tsi ga,

44, O*’-ha-go" mo"-zhi xtsi i" da’, a bi® da, tsi ga,

45. U’-dse-the u-ko" i-he-tha bi a’, a bi® da, tsi ga,

46. He-dsi xtsi a, a bi® da, tsi ga,

47. Wi’-co*-ga wi? a’, a bi® da, tsi ga,

48. U’-ga-sho® a-ka i" da’, a bi" da, tsi ga,

49. To®’-17 a-zhi xtsi we-to"-i" da’, a bi™ da, tsi ga,
50. He’-dsi xtsi gi thi® a’, a bi" da, tsi ga,

51. Wi’-¢o-ga gi thi" we-to®-i" da’, a bi" da, tsi ga,
52. Hi’ shno®-shno® thi" we-ta®-i" da’, a bi" da, tsi ga,
3. U’-gi-ki-a ba thi ha’, a bi® da, tsi ga,

4, U’-gi-ki-e a-tsia-tha ba do® a’, a bi® da, tsi ga,
55. U’-k’u-be do-ba pshi a-tha, wi-zhi™-the, e’ to® a’, a bi" da, tsi ga
6. U’-k’u-be do-ba pshi e-de a’, a bi® da, tsi ga,

7. Ci-u’-gthe e-dsi wa-to"-be i® da’, a bi da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 409

58.
59.
60.
61.
62.
. Wi’-co®-ga, a-ka’, a bit da, tsi ga,

. U’-ga-sho® a-ka do® a’, a bi® da, tsi ga,

. U’-k’u-be do-ba a-hi bi e’ a-ka i" da’, a bi® da, tsi ga,

. U’-k’u-be do-ba a-hi bi do" a’, a bi® da, tsi ga,

. Wa’-dsu-ta tho™-ta xtsi a’, a bi® da, tsi ga,

. Ci-u’-gthe e-dsi wa-do®-ba bi® da’, a bi® da, tsi ga,

. Mo®’-hi® tha-ba-xa bi tse e’ a-ka i" da’, a bi® da, tsi ga,
. Wa’-dsu-ta tho™-ta xtsi e’ a-ka i” da’, a bi" da, tsi ga,

Wa’-dsu-ta tho"-tse xtsi a’, a bi® da, tsi ga,
Mo*’-hi® tha-ba-xa bi ge i" da’, a bi® da, tsi ga,
Wa’-dsu-ta xtsi bi tsi" da’, a bi® da, tsi ga,

Da’, a bi® da, tsi ga,

Ha’! wi-¢o"-ga, e’-ki-e tho"-ka’, a bi® da, tsi ga,

71. Da’, a bi? da, tsi ga,

72. Ha’! wi-co"-ga, e’-ki-e tho®-ka’, a bi" da, tsi ga,

73. Tsi’-zhu Wa-zha-zhe e-tho"-ba’, a bi" da, tsi ga,

74. Ki’-¢to tse a-tha, e’-ki-e tho*-ka’, a bi® da, tsi ga,

. Ki’-¢to a-tsia-tha bi a’, a bi® da, tsi ga,

. Ha’! Tsi-zhu, Wa-zha-zhe e-tho*-ba’, a bi" da, tsi ga,
. Wi’-co®-ga a-ka’, a bi® da, tsi ga,

. U’-ga-sho® a-ka do" a’, a bi® da, tsi ga,

. U’-k’u-be do-ba a-hi bi e’ a-ka i* da’, a bi® da, tsi ga,

. U’-k’u-be do-ba a-hi bi do" a’, a bi® da, tsi ga,

. Ci-u’-gthe e-dsi wa-do®-ba bi e do® a’, a bi" da, tsi ga,
. Wa’-dsu-ta tho"-ta xtsi a’, a bi" da, tsi ga,

. Mo®’-hi® tha-ba-xa bi tse e’ a-ka i® da’, a bi® da, tsi ga,
. He’-dsi xtsi a’, a bi" da, tsi ga,

. Bo’-bthi a-tsia-tha bi a’, a bi® da, tsi ga,

. Wi-e’ Tsi-zhu, Wa-zha-zhe e-tho®-ba’, a bi" da, tsi ga,
. Wa’-da ta tho™-ka he-bthe no" a’, a bi® da, tsi ga,

. Wa’-da ba zhi xtsi a’, a bi? da, tsi ga,

. Bo’-bthi a-tsia-tha bi a’, a bi® da, tsi ga,

. He-dsi xtsi a, a bi" da, tsi ga,

. Wo?’-cka xtsi a’, a bi® da, tsi ga,

. Wi’-¢o®-ga’, a bi" da, tsi ga,

. To®’-12 a-zhi xtsi we-to®-i? da’, a bi da, tsi ga,

. Wi’-¢o"-ga gi thi? we-to-i" da’, a bi® da, tsi ga,

. Hi’ shno*-shno® tha xtsi thi da’, a bi® da, tsi ga,

. Hi’ shno®-shno® tha xtsi thi" we-to®-i" da’, a bi" da, tsi ga,

. U’-gi-ki-a ba thi" ha’, a bi® da, tsi ga,

. Ha’-ta-ha xtsi wa-xpa-thi" thi" e-do", e’-ki-e tho"-ka’, a bi" da,

tsi ga,

. Ha’! wi-zhi"-the, e’ to" a’, a bi® da, tsi ga,

410

100.
101.
102.
103.
104.
105.
106.
107.
108.
109.
110.

Mee
112.
113.
114.
115.
116.
He
118.
119.
120.
121.
122.
123.
124.
125.

126.
127.
128.
129.
130.
131.
132.
133.
134.
135.
136.
137.
138.
139.
140.

THE OSAGE TRIBE [BrH. ANN. 36

U’-k’u-be ¢a-to" pshi i" da’, a bi® da, tsi ga,

Ci-u’-gthe e-dsi xtsi wa-to®-be 1 da’, a bi® da, tsi ga,

Wa/’-dsu-ta tho®-tse xtsi a’, a bi" da, tsi ga,

Ci'ba-zha-ge 1-tse-tha bi tse 1" da’, a bi" da, tsi ga,

Wa/’-dsu-ta no®-pe-wa-the xtsi bi tse i" da’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Ha’! wi-co-ga, e’-ki-e tho®-ka’, a bi" da, tsi ga,

Tsi’-zhu Wa-zha-zhe e-tho®-ba’, a bi" da, tsi ga,

Ki’-¢to tse a-tha, e’-ki-e tho"-ka’, a bi® da, tsi ga,

KXi’-¢to a-tsia-tha ba do" a’, a bi® da, tsi ga, .

Ha’! Tsi-zhu Wa-zha-zhe e-tho™-ba, e’-ki-e tho"-ka’, a bi® da.
tsi ga,

Wi’-¢o?-ga a-ka’, a bi® da, tsi ga,

U’-ga-sho® a-ka do" a’, a bi® da, tsi ga,

U’-k’u-be ¢a-to® a-hi bi e’ a-ka 1" da’, a bi® da, tsi ga,

U’-k’u-be ¢a-to® a-hi bi do® a’, a bi® da, tsi ga,

(i-u’-gthe e-dsi wa-do"-ba bi e do" a’, a bi® da, tsi ga,

Wa’-dsu-ta tho®-tse xtsi a’, a bi” da, tsi ga,

Ci'ba-zha-ge i-tse-the tse a’ bi" da’, a bi® da, tsi ga,

Wa’-dsu-ta no"-pe-wa-the xtsi tse a’ bi" da’, a bi" da, tsi ga,

Da’, a bi® da, tsi ga,

Tsi/-zhu Wa-zha-zhe e-tho™-ba’, a bi® da, tsi ga,

Wa’-da zhi xtsi a’, a bi® da, tsi ga,

Bo’-bthi a-tsia-tha bi a’, a bi® da, tsi ga,

Wi-e’ Tsi-zhu Wa-zha-zhe e-tho"-ba’, a bi® da, tsi ga,

Wa’-da ta tho"-ka he bthe no®, e’-ki-e tho"-ka’, a bi" da, tsi ga

Wa’-da ba zhi xtsi i" da’, a bi" da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Wi’-co®-ga wi? a’, a bi? da, tsi ga,

U’-ga-sho" a-ka 7 da’, a bi® da, tsi ga,

To?’-1" a-zhi xtsi we-to"-i" da’, a bi" da, tsi ga,
He’-dsi xtsi gi thi" a’, a bi" da, tsi ga,

Thi’-co"-ga gi thi" we-to"-i" da’, a bi da, tsi ga,
Hi’ zhu-zhu-ba xtsi thim da, e’-ki-e tho®-ka’, a bi" da, tsi ga,
U’-gi-ki-a ba thi ha’, a bit da, tsi ga,

U’-gi-ki-e a-tsia-tha ba do® a’, a bi" da, tsi ga,
U’-k’'u-be sha-pe pshi i" da’, a bi" da, tsi ga,

Ci u’-gthe e-dsi wa-to"-be i" da’, a bi da, tsi ga,
Wa/’-dsu-ta tho®-tse xtsi a’, a bi" da, tsi ga,
U’-zho®-ge 0" ha-ha bi ge i" da’, a bi" da, tsi ga,
Wa’-dsu-ta tho"-tse xtsi a’, a bi" da, tsi ga,
Tse’-zhe-ni bo-ta-to-xa bi ge i da’, a bi® da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 411

141.
142.
143.
144.
145.
146.
147.
148.
149.
150.
151.
152.
153.
154.
155.

156.
157.
158.

159.
160.
161.
162.
163.
164.
165.
166.
. U’-k’u-be pe-tho"-ba pshi e-de a’, a bi® da, tsi ga,

. Wa/’-dsu-ta tho®-tse xtsi a’, a bi" da, tsi ga,

. Mo?’-hi" no®-cu-ge i-he-tha bi ge i? da’, a bi" da, tsi ga,

. I®’-gthe ga-ta-ta-tha bi ge i"-da’, a bi" da, tsi ga,

. Wa’-dsu-ta no*-pe-wa-the xtsi bi tse i" da’, a bi" da, tsi ga,
. He’-dsi xtsi a’, a bi" da, tsi ga,

. Ha’! wi-co"-ga, e’-ki-e a-ka’, a bi" da, tsi ga,

. Tsi/-zhu, Wa-zha-zhe e-tho"-ba’, a bi" da, tsi ga,

. Ki’-cto tse a-tha, e’-ki-e a-ka’, a bi® da, tsi ga,

. IXi’-¢to a-tsia-tha ba do" a’, a bi® da, tsi ga,

. Wa/-da zhi xtsi a’, a bi" da, tsi ga,

. Bo’ bthi a-tsia-tha bi a’, a bi® da, tsi ga,

. Wi-e’ Tsi-zhu, Wa-zha-zhe e’-tho?-ba’, a bi" da, tsi ga,

. Wa’-da ta tho"-ka he-bthe no” a’, a bi® da, tsi ga,

. Wa’-da zhi xtsi bo-bthi a-tsia-tha bi a’, a bi" da, tsi ga

Wa/’-dsu-ta no®-pe-wa-the xtsi bi tsi" da’, a bi" da, tsi ga,

Da’, a bi® da, tsi ga,

Wi'-co"-ga, e’-ki-e tho*-ka’, a bi® da, tsi ga,

Tsi’-zhu, Wa-sha-zhe e-tho™-ba’, a bi" da, tsi ga,

Ki’-¢to tse a-tha, et-ki-e tho™-ka’, a bi" da, tsi ga,

Ki’-¢to a-tsia-tha ba do® a’, a bi" da, tsi ga,

Ha’! Tsi-zhu, Wa-zha-zhe e-tho™-ba’, a bi" da, tsi ga,

Wi’-co"-ga a-ka’, a bi" da, tsi ga,

U’-ga-sho® a-ka do® a’, a bi" da, tsi ga,

U’-l’u-be sha-pe a-hi bi e a-ka 1 da’, a bi" da, tsi ga,

U’-k’u-be sha-pe a-hi bi do" a’, a bi® da, tsi ga,

Ci u’-gthe e-dsi wa-do"-ba bi e do® a’, a bi" da, tsi ga,

Wa’-dsu-ta tho®-tse xtsi a’, a bi® da, tsi ga,

U’-zho"-ge o"-ha-ha bi ge e’ a-ka i" da’, a bi" da, tsi ga,

Tse’-zhe-ni bo-ta-to-xa 1-tse-tha bi ge e’ a-ka 1" da’, a bi" da,
tsi ga,

Wa’-dsu-ta no®-pe-wa-the xtsi bi ge e’ a-ka i" da’, a bi® da, tsi ga,

Da’, a bi® da, tsi ga,

Wa/’-da zhi xtsi bo-bthi a-tsia-tha bi a’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

Wi’-co®-ga wi" a’, a bi® da, tsi ga,

U’-ga-sho" a-ka i? da’, a bi" da, tsi ga,

To?’ a-zhi xtsi we-to"-1" da, e’-ki-e tho®-ka’, a bi" da, tsi ga,
H’-dsi xtsi gi thi" a’, a bi® da, tsi ga,

Thi’-¢o"-ga gi thi” we-to"-1" da, e’-ki-e tho"-ka’, a bi" da, tsi ga
Ha’! wi-zhi*-the, e’ tsi-the a’, a bi" da, tsi ga,

U’-k’u-be pe-tho®-ba pshi i" da’, a bi da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

3. Wi’-co"-ga a-ka’, a bi" da, tsi ga,

. U’-ga-sho" a-ka do" a’, a bi® da, tsi ga,

. U’-k’u-be pe-tho*-ba a-hi bi" da’, a bi" da, tsi ga,

. Wa’-dsu-ta u-ba-tse a’, a bi" da, tsi ga,

. Pe-tho®-ba’, a bi" da, tsi ga,

. Wa’-do®-ba bi e’ a-ka i" da’, a bi® da, tsi ga,

. E’-dsi a-ta dsi a’, a bi" da, tsi ga,

. A’-ba to-xa do" a’, a bi? da, tsi ga,

. A’-hino"-zhi® bi do" a’, a bi® da, tsi ga,

. Ba’-tse ¢e gtha-gtha-the xtsi e-de a’, a bi® da, tsi ga,
3. Ni’-ka-shi-ga’, a bi® da, tsi ga,

. Sho’-dse bo-¢i-gi-dse kshe wa-do"-ba bi e’ a-ka i" da’, a bi" da,

. Ni’-ka-shi-ga’, a bi" da, tsi ga,

. No®’-pe-wa-the xtsi bi e’ a-ka i" da’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Ha’! wi-co®-ga, e’-ki-e tho*-ka’, a bi® da, tsi ga,

. Tsi’-zhu, Wa-zha-zhe e’-tho"-ba’, a bi® da, tsi ga,

. Ki’-¢to tse a-tha, e’-ki-e tho"-ka’, a bi" da, tsi ga,

. Ki’-¢to a-tsia-tha bi a’, a bi" da, tsi ga,

. Ha’! Tsi-zhu, Wa-zha-zhe e’-tho"-ba’, a bi" da, tsi ga,

. Wi’-co"-ga a-ka’, a bi" da, tsi ga,

. Wa’-no®-pe xtsi a-gthi a-ka 1" da’, a bi® da, tsi ga,

5. U’-k’u-be pe-tho®-ba a-hi bi do" a’, a bi" da, tsi ga, -

. Wa’-dsu-ta u-ba-tse pe-tho"-ba’, a bi" da, tsi ga,

. He’-dsi xtsi wa-do"-ba bi e’ a-ka i" da, a bi® da, tsi ga,

. Wa’-dsu-ta no®-pe-wa-the xtsi bi e’ a-ka i da’, a bit da, tsi ga,
. He’ thi-stse-do" bi e’ a-ka i da’, a bi" da, tsi ga,

. E’-dsi a-ta dsi a’, a bi" da, tsi ga,

. A’-ba to-xa do" a’, a bi" da, tsi ga,

. E’-dsi xtsi hi-no®-zhit bi do® a’, a bi" da, tsi ga,

. Ba’-tse ¢e gtha-gtha-the xtsi e-de a’, a bi" da, tsi ga,

4. Sho’-dse bo-ci-ci-dse kshe wa-do"-ba bi e’ a-ka i" da’, Tsi-zhu,

. Ni/-ka-shi-ga’, a bi" da, tsi ga,

. No®’-pe-wa-the xtsi bi e’ a-ka i" da’, a bi" da, tsi ga,
. Wi-¢o"-ga a-ka’, a bi" da, tsi ga,

8. Ni’-ka-shi-ga’, a bi" da, tsi ga,

. Pe’ ga-tsu-ca bi e’ a-ka 1" da’, a bi" da, tsi ga,

. Pe’ ba-sha-ba bi e’ a-ka i" da’, a bi® da, tsi ga,

. I’ba-sha-ba bi e’ a-ka i* da’, a bi" da, tsi ga,

THE OSAGE TRIBE {ErH, ann. 36

tsi ga,

Wa-zha-zhe e-tho®-ba’, a bit da, tsi ga,

wre

Se

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 413

. Ni’-ka-shi-ga’, a bi" da, tsi ga,

. Wa’-pa-hi ki-sha-no® the xtsi bi e’ a-ka i" da’, a bi" da, tsi ga,
. Mo®’ thi-ki-shno® bi e’ a-ka i" da’, a bi® da, tsi ga,

. Ni’-ka-shi-ga’, a bi" da, tsi ga,

. Tse’-ha-wa-gthe to" bi e’ a-ka i da’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. She’ sho" i" da’, a bi" da, tsi ga,

. Ha’! wi-co-ga, e’-ki-e tho"-ka’, a bi" da, tsi ga,

. Tsi’-zhu, Wa-ko®-da No™-pa-bi thi"-kshe no” a’, a bi" da, tsi ga,
. U’-gi-ki-e tse a-tha, e’-ki-e tho"-ka’, a bi da, tsi ga,

. U’-gi-ki-e a-tsia-tha ba do" a’, a bi® da, tsi ga,

. Ha’! Ho*-ga, e’ tsi-the a’, a bi" da, tsi ga,

. Wa’-pa-hi o®-wa-sha mo*-zhi mi kshe i" da, e’ tsi-the a’, a bi" da,

tsi ga,

5. Ha’! Ho*-ga, e’ tsi-the a’, a bi" da, tsi ga,

. Wa’-zha-zhe u-gi-ki-a thit ha, e’ tsi-the a’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bit da, tsi ga,

. Wa’-zha-zhe Wa-no® thi®-kshe a’, a bi" da, tsi ga,

. A’-gi-pa-mo?-gthe i-no®-zhi a-ka’, a bi" da, tsi ga,

. Wi’-co®-ga a-ka’, a bi" da, tsi ga,

. Wa’-no®-pe xtsi a-gthi a-ka’, Wa-zha-zhe, e’-gi-e a-ka’, a bi" da,

tsi ga,

. Ni’-ka-shi-ga’, a bi" da, tsi ga,

. No®’-pe-wa-the xtsi bi e’ a-ka i" da’, a bi" da, tsi ga,

. Pe’ ga-tsu-¢a bi e’ a-ka i" da’, a bi" da, tsi ga,

. Pe’ ba-sha-ba bi e’ a-ka i" da’, a bi" da, tsi ga,

. I’ba-sha-ba bi e’ a-ka i" da’, a bi" da, tsi ga,

. Mo®’-ge xthe-xtha bi e’ a-ka i" da’, a bi" da, tsi ga,

. Wa’-pa-hi ki-sha-no® the xtsi bi e’ a-ka i" da’, a bi" da, tsi ga,
. Tse’-ha-wa-gthe to" bi e’ a-ka i" da’, a bi” da, tsi ga,

. Da’, a br da, tsi ga,

. She’ sho" a-tha, Ho*-ga, e’ tsi-the a’, a bi da, tsi ga,

. Ki’ i-he-wa-tha-the ta tse a’, Ho"-ga, e’-gi-e a-ka’, a bi" da, tsi ga,
. Ta’ he pe-tho®-ba’, a bi da, tsi ga,

4. Wa’-pa-hi a-gi-the a-thi" he a’, Ho*-ga, e’-gi-e a-ka’, a bi da,

tsi ga,

5. Ta’ he e-shki do® a’, a bi® da, tsi ga,
. Ga’-stse a-gi-gthe a-thi® he no", Ho®-ga, e’-gi-e a-ka’, a bi" da,

tsi ga,

. I’-ki-i-he-wa-tha-the ta tse a’, Ho®-ga, e’-gi-e a-ka’, a bi™ da,

tsi ga.

414 THE OSAGE TRIBE [ETH ANN. 86

Ni’-xr W1'-G1-r

(Free translation, p. 220; literal translation, p. 562)

Da, a bi" da, tsi ga,

Zhi®’-ga ni-ka-shi-ga ta ba do" a’, a bi® da, tsi ga,
Wa’-ki-gthi-gtho" a-tsia-the a-ka’, a bi da, tsi ga,
U’-k’o® wa-no®-tha zhi a-ka’, a bi® da, tsi ga,

. Mo®’-xe u-¢a-ki-ba wi" a’, a bi" da, tsi ga,

. U/-ni-ka-shi-ga ta ba do® a’, a bi® da, tsi ga,

. U’-k’o" wa-no®-tha zhi a-ka’, a bi da, tsi ga,

Zhi®’-ga ni-ka-shi-ga ba tho®-ta zhi" da’, a bi® da, tsi ga,
U’-ga-wi"-xe wi" ga-xe a-ka’, a bi® da, tsi ga,

OMI & bw

10. Ki’-ceto a-tsia-tha bi a’, a bi? da, tsi ga,

11. Zhiv’-ga ni-ka-shi-ga zhi a-ka’, a bi" da, tsi ga,

12. Mo®’-xe u-ca-ki-ba we-tho®-ba kshe a’, a bi" da, tsi?ga,
13. Zhit/-ga ni-ka-shi-ga ta ba do" a’, a bi" da, tsi ga,

14. Zhi®’-ga ni-ka-shi-ga ba tho™-ta zhi" da’, a bi® da, tsi ga,
15. U’-g@a-wi-xe tho®-ba ga-xe a-ka’, a bi" da, tsi ga, .

16. Hiu’-dse a-the ta ba do" a’, a bi® da, tsi ga,

17. U’-k’o® wa-no®-tha zhi a-ka’, a bi da, tsi ga,

18. Mo®’-xe u-ca-ki-ba we-tha-bthi® kshe a’, a bi" da, tsi ga,
19. U’-ni-ka-shi-ga ta ba do® a’, a bi" da, tsi ga,

20. E’-dsi xtsi a’, a bi® da, tsi ga,

21. U’-ni-ka-shi-ga zhi a-ka’, a bit da, tsi ga,

22. Zhi"’-ga ni-ka-shi-ga ba zhi a’, a bi" da, tsi ga,

23. U’-ga-wi-xe tha-bthi® ga-xe a-ka’, a bi" da, tsi ga,

ee

24. Wi’-co"-ga, e’-ki-e a-ka’, a bit da, tsi ga, {
25. No’, zhi®-ga ni-ka-shi-ga ba tho®-ta zhi" da’, a bi" da, tsi ga, |
26. U’-to®-be ga-xa ba thi" ha’, a bi® da, tsi ga, |
27. Hiu’-dse a-the ta ba do" a’, a bi" da, tsi ga,

28. U’-k’o® wa-no"-tha zhi a-ka’, a bi" da, tsi ga,

29. Hiu’-dse a-tha bi a’, a bi" da, tsi ga,

30. Ni’ ga-thi-da zhi xtsi kshe a’, a bi" da, tsi ga,

31. Ho®’ ta do®, e’-ki-e a-ka’, a bi da, tsi ga,

32. ’I*’ pa-ci pe-tho"-ba’, a bit da, tsi ga,

33. A’-hiu-he a-ka’, a bi da, tsi ga,

34. “I®’ we-pe-tho®-ba thi™-kshe a’, a bi" da, tsi ga,

35. “I®’ ga-be thi®-kshe a’, a bi" da, tsi ga,

36. ’[®’ wa-no® u-ki-gtha-ge thi"-kshe a’, a bit da, tsi ga,

37. Zhi®’-ga o?-tho®-gi-ni-tha xtsi mo®-thi" tai tsi" da’, a bi" da, tsi ga,
38. Zhi®’-ga o®-tho®-gi-ni-tha mo®-thi" bi do" a’, a bit da, tsi ga,

39. I’-ts’ a thi"-ge mo"-thi® ta i tsi" da, a bi" da, tsi ga,

40. Zhi’-ga o®-tho®-gi-ni-tha mo"-thi" bi do" a’, a bi" da, tsi ga,

tO

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 415

41.
42.
43.

44,
45.
46.
47.
48.
49.
50.
51.
52.

58.
54.
55.
56.
. Sho’-ka to® no® a’, a bi" da, tsi ga,

. Ga’ xtsi hi tha 1 do® a’, a bi" da, tsi.ga,

. Ho®’-bthit-sha-be e’-go" to® no® a’, a bi® da, tsi ga,

. E’-dsi xtsi zho-gthe a-gi bi a’, a bi® da, tsi ga,

. Ha’! wi-tsi-go e’, e-gi-e a-ka’, a bi® da, tsi ga,

. Zhie’-ga ni a-ga-ha ba tho™-ta zhi da, e’-gi-a bi a’, a bi" da,

Ts’e wa-tse-xi ki-the mo®-thi® ta i tsi* da’, a bi" da, tsi ga,
Zhi®’-ga o®-tho-gi-ni-tha mo®-thi® bi do" a’, a bi da, tsi ga,
U’-no® wi® shki i-the ki-the mo™-thi ta i tsi" da’, a bi" da, tsi ga

?

‘Ts’ zhu-dse thit-kshe a’, a bi® da, tsi ga,

‘T’ wa-no" u-ki-gtha-ge thit-kshe a’, a bi" da, tsi ga,

Zhi®’-ga o"-tho®-gi-ni-tha mo*-thi® ta i tsi" da’, a bi® da, tsi ga,
Zhi®’-ga o®-tho®-gi-ni-tha mo®-thi® bi do" a’, a bi® da, tsi ga,
I’-ts’a thi®-ge mo®-thi® ta 1 tsi da’, a bi" da, tsi ga,

Zhi®’-ga o®-tho®-gi-ni-tha mo*-thi® bi do® a’, a bi® da, tsi ga,
Ts’e’ wa-tse-xi ki-the mo®-thi® ta bi" da’, a bi® da, tsi ga,
Zhi®’-ga o®-tho®-gi-ni-tha mo®-thi® bi do" a’, a bi" da, tsi ga,
U’-no® shki i-the ki-the mo*-thi® tai tsi" da’, a bi® da, tsi ga,

Wi’ ,co"-ga, e’-ki-e a-ka’, a bi" da, tsi ga,

Ho*’ tse do®, e’-ki-e tho®-ka’, a bi® da, tsi ga,

Zhi®’-ga ni a-ga-ha ba tho®-ta zhi" da’, a bi" da, tsi ga,
U’-to®-be ga-xa ba thi® ha’, a bi" da, tsi ga,

tsi ga,

. Ho’-to"-be tha-the tse i® da, e’-gi-a bi a’, a bi” da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Ha’! wi-tsu-shpa, e’ tsi-the a’, a bi” da, tsi ga,

. Zhit’-ga ni a-ga-ha ba tho*-ta zhi e-sha bi® da’, a bi" da, tsi ga,
. Ho’-to®-be pa-xe tse e-sha ba do® a’, a bi" da, tsi ga,

. Ho’-to®-be pa-xe ta mi kshe i da’, a bi® da, tsi ga,

. Ni’ki-mo?-ho® xtsi a’, a bi® da, tsi ga,

. Ni’a-to"-thi2 e-go" kshe a’, a bi" da, tsi ga,

. Ni’u-ba-sho® wi" hi kshe a’, a bi® da, tsi ga,

. He’-go" a-zhi a, wi-tsu-shpa, e’ tsi-the a’, a bi® da, tsi ga,

. He’-go" a-zhi tho®-zha’, a bi® da, tsi ga,

. Ni’a-ga-ha no® mo®-bthi® a-thit he i* da’, a bi® da, tsi ga,

. Zhit’-ga zho-i-ga o-the tai tse a-tha’, a bi7 da, tsi ga,

. Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi® da, tsi ga,

. I’-ts’a thit-ge mo®-thi® ta i tse a’, zhi®-ga’, a bi" da, tsi ga,

. Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi da, tsi ga,

. Ts’e’ wa-tse-xi ki-the mo®-thi® ta i tsi" da’, a bit da, tsi ga,

. Da’, a bi? da, tsi ga,
. Tse’-xo-be e-go" kshe no® a’, a bi" da, tsi ga,
82.

Wi’-tsi-go e’, e gi-e a-ka’, a bi" da, tsi ga,

416

99.
100.
101.
102.
103.

104.
105.

106.
107.
108.
109.
110.
Ls,

112.
113.
114.
115.
116.
IAN,
118.
119.
120.
121.
122.

THE OSAGE TRIBE [orH. ANN. 36

3. Zhi®’-ga ni a-ga-ha ba tho®-ta zhi a’, wi-tsi-go e’, e-gi-e a-ka’, a
D to} ? * D> ,

bi® da, tsi ga,

. U’-to®-be tha-the ta do" a’, a bi® da, tsi ga,

. E’-gi-a bi a’, wi-tsi-go e’, e-gi-e a-ka’, a bi® da, tsi ga,

. Ha’! wi-tsu-shpa, e’ tsi-the a’, a bi" da, tsi ga,

. Zhi®’-ga ni a-ga-ha ba tho®-ta zhi e’-sha ba do" a’, a bi" da, tsi ga,
. U’-to™-be pa-xe te e’-sha ba do" a’, a bi" da, tsi ga,

. U’-to®-be pa-xe ta mi kshe i" da’, a bi® da, tsi ga,

. Ni’ki-mo®-ho® xtsi a’, a bi® da, tsi ga,

. Ni’a-mo*-thi® e’-go" kshe a’, a bi® da, tsi ga,

. Ni’u-ba-sho® we-tho®-ba thi®-kshe a’, a bi™ da, tsi ga,

. K’-dsi xtsi hi thit-kshe a’, a bi® da, tsi ga,

. E’-go" a-zhi a’, wi-tsu-shpa, e’ tsi-the a’, a bi® da, tsi ga,

. E’-go® a-zhi tho"-zha’, a bi® da, tsi ga,

. Zhi®’-ga zho-i-ga o"-the ta i tsi" da’, a bi" da, tsi ga,

. Ni’a-ga-ha no" mo*-bthi® a-thi® he im da’, a bi" da, tsi ga,

. Zhir’-ga zho-i-ga o"-the mo®-thi® bi do" a’, a bi" da, tsi ga,

I’-ts’a thi®-ge mo®-thi® ta i tse a-tha’, a bi® da, tsi ga,

Zhi*’-ga zho-i-ga o"-tha bi do® a’, a bi® da, tsi ga,

Ts’e’ wa-tse-xi ki-the mo*-thi" tai tse a’, zhi"-ga’, a bi® da, tsi ga,
Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi® da, tsi ga,

U’-no® a bi shki i-the ki-the mo*-thi® tai tsi" da’, a bi" da, tsi ga,

She’ sho? i" da’, a bi? da, tsi ga,
Ga’ no®-zhi® da’, a bi® da, tsi ga,

Sho’-ka to® no" a’, a bi" da, tsi ga,

Wi’-co"-ga, e-gi-e a-ka’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

Ni’-a-mo*-thi" e-de a’, a bi" da, tsi ga,

Ha’! wi-tsi-go e’, e-gi-e a-ka’, a bi" da, tsi ga,

Zhit’-ga ni a-ga-ha ba tho"-ta zhi a, wi-tsi-go e’, e-gi-a a-ka’, a
bi® da, tsi ga,

U’-to"-be tha-the ta do® e’-gi-a bi" da’, a bi" da, tsi ga,

Zhi®’-ga ni a-ga-ha ba tho"-ta zhi e’-sha bi" da’, a bi" da, tsi ga,

U’-to"-be pa-xe tse e’-sha ba do® a’, a bi" da, tsi ga,

U’-to®-be pa-xe ta mi-kshe i da’, a pia da, tsi ga,

Ni’ ki-mo®-ho® xtsi a’, a bi da, i ga,

Ba/’-sho®-sho® the ieee a’, a bia da, tsi ga,

Ni’-u-ba-sho® tha-bthi" fi kshe a’, a bi® da, tsi ga,

K’-go" a-zhi a, wi-tsu-shpa, e’ tsi-the a’, a bi" da, tsi ga,

K’-go" a-zhi tho"-zha’, a bi" da, tsi ga,

Ni’ a-ga-ha no® mo®-bthi" a-thi"-he a-tha’, a bi" da, tsi ga,

Zhi®’-ga-zhu-i-ga o"-the ta i tse a-tha’, a bi® da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 417

123.
124.
125.
126.
127.
128,

129.

130.
131.
132.
133.
134.
135.
136.

137.
138.
139.
140.
141.
142.
143.
144.
145.
146.
147.
148.
149.
150.
151.

152.
153.
154.
155.

156.
157.
158.
159.
160.
161.
162.

Zhi®’-ga zhu-i-ga o"-tha bi do" a’, a bi da, tsi ga,

I’-ts’a thit-ge mo®-thi® ta i tse a-tha’, a bim da, tsi ga,
Zhi®’-ga zhu-i-ga o"-tha’ bi do" a’, a bi" da, tsi ga,

Ts’e’ wa-tse-xi ki-the mo*-thi" ta i tsi” da’, a bi" da, tsi ga,
Zhi®’-ga zhu-i-ga o"-tha’ bi do® a’, a bi da, tsi ga,

U’-no® a bi shki i-the ki-the ta i tsi" da’, a bi" da, tsi ga,

Ga’ no®-zhi® da’, a bi® da, tsi ga.

Da’, a bi" da, tsi ga,

Zhi®’-ga ni a-ga-ha ba tho"-ta zhi® da’, a bit da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Ki’-cda mo*-ge zhu-dse kshe a’, a bit da, tsi ga,

K’-dsi xtsi zhu-gthe a-gi bi a’, a bit da, tsi ga,

Wi’-tsi-go-e’, e-gi-e a-ka’, a bi" da, tsi ga,

Zhi®’-ga ni a-ga-ha ba tho"-ta zhi a’, wi-tsi-go e’, e-gi-e a-ka’, a
bit da, tsi, ga,

U’-to®-be tha-the tse a’, wi-tsi-go e’, e-gi-e a-ka’, a bi" da, tsi ga,

Zhi®’-ga ni a-ga-ha ba tho"-ta zhi e’-sha bi" da’, a bi" da, tsi ga,

U’-to"-be pa-xe tse’ e-sha ba do” a’, a bi" da, tsi ga,

U’-to"-be pa-xe ta mi-kshe 1 da’, a bi" da, tsi ga,

Ni’ ki-mo*-ho® xtsi a’, a bi" da, tsi ga,

Ki’-gthi-do"-do" the kshe a’, a bi" da, tsi ga,

Ni/-u-ba-sho® do-ba hi kshe a’, a bit da, tsi ga,

E’-go" tho"-ta zhi a’, wi-tsu-shpa, e’ tsi-the a’, a bit da, tsi ga,

E’-go" tho"-ta zhi tho"-zha’, a bi" da, tsi ga,

Ni’ a-ga-ha no" mo®-bthi® a-thi® he a-tha’, a bi" da, tsi ga,

Zhi®’-ga zhu-i-ga o"-the ta i tse a-tha’, a bit da, tsi ga,

Zhi®’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga,

I’-ts’a thi7-ge mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

Zhi®’-ga zhu-i-ga o"-tha’ bi do® a’, a bi" da, tsi ga,

Ts’e’ wa-tse-xi ki-the mo*-thi® ta i tse a’, zhi™-ga’, a bi" da,
tsi ga,

Zhi®’-ga zhu-i-ga o"-tha’ bi do" a’, a bi" da, tsi ga,

U’-no® a bi shki i-the ki-the ta i tsi" da’, a bi" da, tsi ga,

Ho®’-ba tha-gthi® xtsi shki a’, a bi" da, tsi ga,

I’-the ki-the ta i tse a’, zhi®-ga’, a bi® da, tsi ga.

Da’, a bi® da, tsi ga,

? id tafe)

Wi’-co"-ga, e’-ki-e a-ka’, a bi" da, tsi ga,

Zhi®’-ga ni-ka-shi-ga ba tho®-ta zhi i® da’, a bi® da, tsi ga
. 7 ?

Zhi®’-ga ni a-ga-ha ba tho"-ta zhi" da’, a bi" da, tsi ga,

Wi’-co"-ga, e’-ki-e a-ka’, a bi® da, tsi ga,

U’-to®-be ga-xa ba thi® ha’, a bi" da, tsi ga,

O’-pxo" to" no® a’, a bi® da, tsi ga,

2786—21 27

418

163.
164.

165.

166.
167.
168.
169.
170.
Mga
172.
173.
174.
175.
176.
177.

178.
WiADa
180.
181.
182.
183.
184.
185.
186.
187.

188.
189.
190.
ul )ile
192.
193.

194.
195.
196.

19%.
198.
199.
200.

THE OSAGE TRIBE [PrH, ANN. 36

Wi’-tsi-go e’, e-gi-e a-ka’, a bi® da, tsi ga,

Zhit’-ga ni a-ga-ha ba tho"-ta zhi a, wi-tsi-go e’, e-gi-e a-ka’, a
bi® da, tsi ga,

Zhir’-ga ni a-bi-ce tha ba tho"-ta zhi a’, wi-tsi-go e’, e-gi-e a-ka’,
a bi" da, tsi ga,

U’-to®-be tha-the tse a’, wi-tsi-go e’, e-gi-e a-ka’, a bi" da, tsi ga,

Zhi®’-ga ni a-ga-ha ba tho®-ta zhi i" da’, a bi" da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

O’-pxo® to™ no® a’, a bi® da, tsi ga,

Mo®’-ki-ci"-dse tsi-the do" a’, a bi® da, tsi ga,

Mo®’-thit-ka sha-be thit-kshe a’, a bi" da, tsi ga,

Ga’-wa-to®-12 thit-kshe a’, a bi® da, tsi ga,

Ha’! wi-zhi-the’, e to® a’, a bi® da, tsi ga,

We’-shno" wi-gi-tha bi a’, wi-zhi®-the, e to" a’, a bi® da, tsi ga,

Zhi®’-ga mi hi-e ge ta’, a bi" da, tsi ga,

We’-go"-tha a-thi® mo®-thi" bi do" shki a’, a bi" da, tsi ga,

We’-go®-tha da-do® i-thu-ts’a-ga zhi ki-the mo®-thi® ta i tsi" da’,
a bi® da, tsi ga,

We’-tho"-bi o® xtsi a’, a bi" da, tsi ga,

Mo?’-ki-ci®-dse tsi-the do" a’, a bi" da, tsi ga,

Mo?’-thi"-ka to-ho thi®-kshe a’, a bi" da, tsi ga,

Ga’-hi-tho®-be to" a’, a bi® da, tsi ga,

Ha’! wi-zhi"-the’, e to" a’, a bi" da, tsi ga,

We’-shno® wi-gi-tha bi a’, wi-zhi®-the’, e to® a’, a bi® da, tsi ga,
Zhi®’-ga mi hi-e’ ge ta’, a bi" da, tsi ga,

We’-go"-tha a-thi" mo"-thi ta i tsi" da’, a bi® da, tsi ga,
We’-go"-tha a-thi" mo®-thi" bi do" a’, a bi" da, tsi ga,

Da’ i-thu-ts’a-ga zhi ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga.

We’-tha-bthi® 0" xtsi a’, a bi™ da, tsi ga,

Mo”’-ki-ci"-dse tsi-the do" a’, a bit da, tsi ga,

Mo®’-ha shu-dse thit-kshe a’, a bi" da, tsi ga,

Ga’-hi-tho"-be to" a’, a bi® da, tsi ga,

Ha’! wi-zhi®-the’, e to" a’, a bi" da, tsi ga,

We’-shno® wi-gi-tha bi a’, wi-zhi®-the’, e tsi-the a’, a bi" da,
tsi ga, d

Mi’hi-e ge ta’, a bi® da, tsi ga,

Zhi®’-ga we-go"-tha a-thi® mo"-thi® bi do® shki a’, a bi" da, tsi ga,

Da’-do® i-thu-ts’a-ga zhi ki-the mo®-thi® ta i tsi" da’, a bi® da,
tsi ga.

I’-do-bi-o" xtsi a’, a bi® da, tsi ga,
Mo?’-ki-¢it-dse tsi-the do" a’, a bi® da, tsi ga,
Mo®’-thi®-ka ¢i thi"-kshe a’, a bi® da, tsi ga,
Ga’-hi-tho®-be to" a’, a bi® da, tsi ga,

NT pm.

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 419

201.
202.
. Mi’hi-e ge ta’, a bi® da, tsi ga,

. We’-go"-tha a-thi” mo*-thi® bi do™ shki a’, a bit da, tsi ga,

. Da’-do® i-thu-ts’a-ga zhi ki-the mo®-thi" ta i tsi® da’, a bi" da,

ww dW bw
bo bt bw bw
noe

bo bh bw
bo bw bo
ori oe

Ha’! wi-zhi"-the’, e to® a’, a bi" da, tsi ga,
We’-shno® wi-gi-tha bi a, wi-zhi®-the’, e to” a’, a bi" da, tsi ga,

tsi ga.

. Wi’-zhi"-the, e to" a’, a bi" da, tsi ga,

. Ho®’-ga Opxo"-to™-ga wi a’-to"-he i" da’, a bi" da, tsi ga,

. Hot’-ga Mo®-thi®-ka-zhi"-ga wi a/-to®-he i da’, a bi® da, tsi ga,
. Ho®’-ga Mo®’-thit-ka-ga-xe wi a’-to® he i" da’, a bi® da, tsi ga,

. Ho®’-ga Mo*-zho"-ga-xe wi a’-to™ he i" da’, a bi" da, tsi ga,

. Mo®-thi®’-ka sha-be thi®-kshe a’, a bi® da, tsi ga,

. Ba’-ha to" a’, a bi? da, tsi ga,

3. Ga’ thit-kshe a’, a bi" da, tsi ga,

. Wa’-thi"-e-cka she mo® mo*-zhi i" da’, a bi® da, tsi ga,

. Zhit’-ga we-go"-tha a-thit mo®-thi® bi do" a’, a bi" da, tsi ga,

. I’-ki-k’o0" mo*-thi® bi do® shki a’, a bi" da, tsi ga,

. I*’-shta i-ga-bi-zhe kshe no® shki a’, a bi® da, tsi ga,

. Do’-ka ga-xe the no" shki a’, a bi" da, tsi ga,

. Da’-do® i-thu-ts‘a-ga zhi ki-the mo®-thi" ta tsi" da’, a bi® da,

tsi ga.

. Mo®’-thit-ka to-ho thit-kshe a’, a bi" da, tsi ga,

. The’ shki do" a’, a bi" da, tsi ga,

. We’-ki-k’o® wi-kchi-xa bi® da’, a bi® da, tsi ga,

. Zhit’-ga mi hi-e’ ge ta, a bi" da, tsi ga,

. We’-go®-tha a-thi® mo®-thi" ta ba do® a’, a bi da, tsi ga,
5. Da’ i-thu-ts’a-ga zhi mo®-thi" ta ba do" a’, a bi" da, tsi ga.

. Da’, a bi? da, tsi ga,

. Mo®-thi®’-ka zhu’-dse thit-kshe a’, a bi" da, tsi ga,

. Ba’-ha to" a’, a bi® da, tsi ga,

. The’ we-shno® wi-gi-tha bi a’, wi-zhi"-the, e’ to" a’, a bi" da,

tsi ga,

. Mi’hi-e ge ta’, a bi® da, tsi ga,
. We’-go"-tha a-shni ba she do® shki a’, a bi" da, tsi ga,
. Da’-do" i-sdu-ts’a-ga zhi ta i tsi" da’, a bi" da, tsi ga,

. Mo®-thi®’-ka ¢i thit-kshe a’, a bi® da, tsi ga,

. He’ shki do" a’, a bi® da, tsi ga,

. Zhi®’-ga mi hi-e ge ta’, a bi" da, tsi ga,

. We’-go"-tha a-thi" mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

. Da’ i-thu-ts’ a-ga zhi mo®-thi® ta i tsi" da’, a bi da, tsi ga.

420

238.
239.
240.
241.
242,
243.

244,

245.
246.
247.
248,
249.
250.
251.
252.
253.
254.
255.

256.
257.
258.
259.
260.
261.
262.
263.
264.
265.
266.
267.
268.
269.
270.
271.
272.
273.
274.
275.
276.
277.
278.
279.
280.
281.

THE OSAGE TRIBE [PTH. ANN. 36

Da’, a bi® da, tsi ga,

W1'-¢o"-ga, e’-ki-e a-ka’, a bi" da, tsi ga,

Da’ ni-the thi"-ge cee shi-ga bi" da’, a bi" da, tsi ga,
E’-dsi-zhi the phimene o®-ni-ka-shi-ga bi® da’, a bi® da, tsi ga,
I*’-gtho®-ga zhu-i-ga the to™ no® a’, a bi® da, tsi ga,
Wi'-co"-ga, e’-gi-e a-ka, a bi" da, tsi ga,

Ga’ xtsi hi tha i do" a’, a bi" da, tsi ga,

Thi’-¢o"-ga gi thi" we-to"-i" da’, a bi® da, tsi ga,
I’-shno"-shno"-the xtsi thi" da’, a bi® da, tsi ga,
I’-to®-thi"-thit-ga-ga thi? da’, a bi" da, tsi ga,

U’-gi-ki-a ba thit ha’, a bi® da, tsi ga,

U’-gi-ki-e a-tsia-tha ba do" a’, a bi® da, tsi ga,

Ha’! wi-zhi®-the, e’ to™ a’, a bi® da, tsi ga,

Ni/-ka-shi-ga wi" e-dsi a-ka’, wi-zhi®-the, e to" a’, a bi da, tsi ga,
No®’-pe-wa-the xtsi bi a’, wi-zhi"-the, e to™ a’, a bi® da, tsi ga,
Ni’-ka-shi-ga the o®-ga thi" e’-go" xtsi bi" da’, a bi® da, tsi ga,
Ha’! wi-co®-ga, e’-ki-e tho"-ka’, a bi® da, tsi ga,

No®’, da ni-the thi"-ge o"-ni-ka-shi-ga bi e’-pshe i" da’, a bi da,
tsi ga,

E’-dsi-zhi the thi®-ge 0®-ni/-ka-shi-ga bi" da’, a bi® da, tsi ga,
Ni’-ka-shi-ga be’ thi shki do" a’, a bi" da, tsi ga,
Wa-no"’-xe a-dsi the o"-the ta i tsi® da’, a bi™ da, tsi ga,
Ni’-ka-shi-ga be’ zhi"-ga i-ta the shki do" a’, a bi" da, tsi ga,
Ki’ i-he-o"-the ta i tsi" da’, a bi" da, tsi ga,

Ta’ xtsi a-tsia-tha bi a’, a bi" da, tsi ga,

U’-ba-no® the wi" ga-xe a-ka’, a bi" da, tsi ga,

U’-ba-no® the do-ba hi he’-the a-ka’, a bi® da, tsi ga,

The a-ka, wi-zhi"-the, e to® a’, a bi" da, tsi ga,

She’ sho" in da’, a bi" da, tsi ga,

Wa’-no*-xe a-dsi the o"-the tai tsi® da’, a bi® da, tsi ga,
We’-a-ba-cu a’, a bi® da, tsi ga,

I’-u-gthe a-tsia-the a-ka’, a bi" da, tsi ga,

I’/-u-gtha-kshi® a tsia-tha bi do® a’, a bi da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Ni’-ka-shi-ga’, a bi" da, tsi ga,

Ho®’-ga bthi® a’, wi-zhi"-the, e to" a’, a bi" da, tsi ga,
Wi’-zhit-the a’, a bi" da, tsi ga,

I’-e wa-cka bi a’, wi-zhi®-the, e to" a’, a bi" da, tsi ga,
Ho?’-ga-wa-tse-gi-tsi wi a’-to™ he da’, a bi" da, tsi ga,
Wi’-zhi"-the, e to" a’, a bi" da, tsi ga,

Zhi®'-ga-ga-hi-ge wi a’-to"-he i® da’, a bi® da, tsi ga,
Wa’-tse-ga-hi-ge wi a’-to™-he i" da’, a bi® da, tsi ga,
Wa/’-tse-ga-wa wi a’-to"-he i® da’, a bi? da, tsi ga,
Wa’-tse-mo®-i" wi a’-to® he i” da’, a pi® da, tsi ga,

She’ sho" i" da’, a bi® da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 421

7S2
283.
284.
285.
286.
287.
288.
289.
290.

291.
292.
293.

294.
295.

296.
297.
298.
299.

300.
301.
302.
303.
304.

305.
306.
307.
308.
309.
310.
dll.
312.
313.
314.
315.
316.
317.
318.
319.
320.

Zhi®’-ga-ga-hi-ge a’, a bi® da, tsi ga,

Zha’-zhe tha-ki-to" mo?-ni ta tsi" da’, a bi" da, tsi ga,

Wa’-tse-ga-wa shki a’, a bi" da, tsi ga,

Zha’-zhe tha ki-to™ mo®-ni ta tsi® da’, a bi" da, tsi ga,

We’-shno® wi-gi-the a’, wi-zhi®-the, e’, tsi the a’, a bi" da, tsi ga,

She’ sho" in da’, a bi® da, tsi ga,

Wi’-co"-ga, e’-ki-e tho"-ka, a bi" da, tsi ga,

She’ sho" i" da, a bi" da, tsi ga,

U’-xthi thit-ge o"-ki-the ta 1 tse a’, wi-co"-ga, e’-ki-e tho"-ka, a
bi® da, tsi ga,

Zha’-zhe o®-ki-to® ta i tsi® da’, a bi" da, tsi ga,

Zhit’-ga-ga-hi-ge a’, a bi® da, tsi ga,

Zha’-zhe o®-ki-to" ta i tse a’, wi-¢o"-ga, e’-ki-e tho"-ka’, a bi" da,
tsi ga,

Wa’-tse-ga-wa shki a’, a bi® da, tsi ga,

Zha’-zhe o®-ki-to" ta i tse a’, wi-co"-ga, e’-ki-e tho®-ka’, a bi® da,
tsi ga,

Ni’-ka-shi-ga, a bi" da, tsi ga,

I’-e-wa-cka e’-sha bi no" a’, a bi" da, tsi ga,

I’-e-cka-wa-the shki a’, a bi da, tsi ga,

Zha’-zhe o®-ki-to® tai tse a’, wi-¢o"-ga, e’-ki-e tho"-ka’, a bi" da,
tsi ga,

Pa’-thi® e-go" e’-sha bi no® a’, a bi® da, tsi ga,

E’-shki do" a’, a bi® da, tsi ga,

Zha’-zhe o®-ki-to® ta i tsi" da’, a bi® da, tsi ga,

Pa’-thi®-ho®-ga shki a’, a bi? da, tsi ga,

Zha’-zhe o®-ki-to™ ta i tse a’, wi-¢o"-ga, e’-ki-e tho®-ka’, a bi® da,
tsi ga.

Da’, a bi da, tsi ga,

Wi’-co"-ga, e’-ki-e a-ka’, a bi" da, tsi ga,
We’-ki-k’ 0" wa-thi"-ga bi® da, e’-ki-e a-ka’, a bi" da, tsi ga,
U’-to®-be ga-xa ba thi" ha’, a bi da, tsi ga,
(i’-thu-ce a-tsia-tha ba do® a’, a bi" da, tsi ga,
T*’-gtho"-ga zhu-i-ga the to™ no® a’, a bi® da, tsi ga,
Wi’-co"-ga, e’-gi-e a-ka’, a bi® da, tsi ga,

U’-to®-be ga-xa ba thi® ha’, a bi® da, tsi ga,
Ga’-xtsi hi tha i do™ a’, a bi" da, tsi ga,

He’-dsi xtsi gi thi" a’, a bi" da, tsi ga,

Thi’-co®-ga gi thi" we-to"-i" da’, a bi" da, tsi ga,
U’-gi-ki-a ba thit ha’, a bi" da, tsi ga,

U’-gi-ki-e a-tsia-tha bi" da’, a bi da, tsi ga,
Wi'-zhi"-the, e to" a, a bi" da, tsi ga,

Wa’-dsu-ta tho®-tse xtsi wi" a’, a bi" da, tsi ga,
He’-dsi a-ka, wi-zhi"-the, e’ to" a, a bi" da, tsi ga,

THE OSAGE TRIBE [BTH. ANN. 36

. She’ sho" i* da’, a bi" da, tsi ga,

. Wi’-¢o"-ga, e’-ki-e tho"-ka’, a bi" da, tsi ga,
. Wi’-co"-ga a-ka’, a bi" da, tsi ga,

. Wa’-dsu-ta tho™-tse xtsi wi" e-dsi a-ka’ bi" da’, a bi" da, tsi ga,
. She’ sho" i* da’, a bi" da, tsi ga,

. Thi’-to-ge gtha ba thi" ha’, a bi" da, tsi ga,

. Wa’-no"-xe a-dsi the o®-the ta i tsi" da’, a bi® da, tsi ga,

. Wa’-dsu-ta be zhi"-ga i-ta i shki do" a’, a bi" da, tsi ga,

29. Wa’-no"-xe a-dsi the o"-the ta i tsi" da’, a bi® da, tsi ga,

. No®’, da ni-the thi"-ge xtsi o®-ni/-ka-shi-ga bi" da’, a bi" da, tsi ga

?

1/-thu-¢e a-tsia-tha bi a’, a bi" da, tsi ga,

2. Ho’-ba-no*-the wi" ga-xe a-ka’, a bi® da, tsi ga,

3. U’-ba-no"-the do-ba’, a bi da, tsi ga,

. Hi’-i-he a-ka’, a bi" da, tsi ga,

5. The’ a-ka, wi-zhi"-the, e’ tsi-the a’, a bi" da, tsi ga,

. Wa’-no"-xe a-dsi the o"-the ta bi e’-pshe i® da’, a bi" da, tsi ga,
. We’-a-ba-cu a’, a bi" da, tsi ga,

. L-u’-gtha-ksho® a-ka’, a bi" da, tsi ga,

. A’-ba-cu a-tsia-tha bi a’, a bi® da, tsi ga,

. Hi"’ ga-ta-the i-he-the a-ka’, a bi" da, tsi ga,

1. He’-dsi xtsi hi-e-ha a-ka’, a bi" da, tsi ga,

2. Wi’-zhi®-the, e’ tsi-the a’, a bi" da, tsi ga,

3. Mi’-xa bi a’, wi-zhi"-the, e’ tsi-the a’, a bi" da, tsi ga,

. Mi’-xa-c¢ka-bi’, a’, wi-zhi-the, e’, tsi-the a’, a bi" da, tsi ga,

5. We’-ki-k’o® o"-tha ba tho" tsi" da’, a bi® da, tsi ga,

. We’-ki-k’o" o®-the tai tsi" da’, a bi" da, tsi ga,

. Ci’ sha-ba bi® da’, a bi® da, tsi ga,

. Pa’ sha-ba bi" da’, a bi, da, tsi ga,

. Hit’ ¢ka ga ge shki a’, a bi® da, tsi ga,

. E’ shki do" a’, a bi" da, tsi ga,

. Zha’-zhe o®-ki-to™ ta i tse a’, wi-co"-ga, e’-ki-e tho"-ka’, a bi"

da, tsi ga,

2. Mi’-xa-cka shki a’, a bi" da, tsi ga,

3. Zha’-zhe o®-ki-to® ta i tsi" da’, a bi" da, tsi ga,

. Wa’-zhi®-ga-¢ka shki a’, a bi® da, tsi ga,

5. Zha’-zhe o®-ki-to™ tai tsi" da’, a bi" da, tsi ga,

. Zhi®’-ga zha-zhe ki-to® mo®-thi® ta i tsi" da’, a bi® da, tsi ga,
7. Mo?’-sho"-cka shki a’, a bi" da, tsi ga,

. Zha’-zhe o®-ki-to® ta i tsi® da’, a bi® da, tsi ga,

. Ci’-ha sha-be ga ge shki a’, a bi" da, tsi ga,

. He’ shki do” a’, a bi" da, tsi ga,.

. We’-ki-k’o® o®-the ta i tsi® da’, a bi® da, tsi ga,

. Mi’ hi-e ge ta’; a bi" da, tsi ga,

. No’-xthe o"-gi-the ta i tsi" da’, a bi" da, tsi ga,

. We’-go®-tha a-thi" mo"-thi® bi do® shki a’, a bi® da, tsi ga,

ms Mr het

Nine

LA FLESCHB] TRIBAL RITES—OSAGE LANGUAGE 493

365.
366.
367.
368.
369.
370.
371.
372.
373.

374.
375.
376.
377.
378.

379.
380.
381.
382.
383.
384.
385.
386.
387.
388.
389.
390.
391.
392.
393.
394.
395.
396.
397.
398.
399.
400.
401.

402.

403.
404.
405.

Da’ i-thu-ts’ a-ga zhi ki-the mo®-thi® tai tsi" da’, a bi" da, tsi ga,

No®’ we-ki-k’o" wa-thi®-ga bi" da’, a bi" da, tsi ga,

Mi’-xa-cka wi? ts’ e’-o®-tha bi no" a’, a bi" da, tsi ga,

Ta’-hi-u-sdo-zha ga thi"-kshe a’, a bi" da, tsi ga,

He’-shki do® a’, a bi® da, tsi ga,

Wa/’-xthe-xthe o®-gi-the ta i tsi" da’, a bi" da, tsi ga,

Wa’-xthe-xthe o*-gi-the o®-mo®-thi® bi do® a’, a bi® da, tsi ga,

Mi’ hi-e ge ta, a bi" da, tsi ga,

Da’-do® i-thu-ts’ a-ga zhi ki-the mo®-thi® ta i tsi® da’, a bi® da,
tsi ga

Pa’ sha-be ga tse a’, a bi® da, tsi ga,

He’-shki no®-xthe o®-gi-the ta i tsi" da’, a bi" da, tsi ga,
No®’-xthe 0®-gi-the o®-mo"-thi® bi do" a’, a bi® da, tsi ga,

Mi’ hi-e ge ta’, a bi® da, tsi ga,

Da’ i-thu-ts’ a-ga zhi ki-the mo*-thi® tai tsi" da’, a bi® da, tsi ga,

Wi’-¢o"-ga, e’-ki-e tho®-ka’, a bit da, tsi ga,

No® zhi®-ga we-ki-k’o" wa-thi®-ga’ bi® da’, a bi® da, tsi ga,

U’-to"-be ga-xa ba thi" ha’, a bi" da, tsi ga,

Wi’-co"-ga, e’-ki-e tho"-ka’, a bi" da, tsi ga,

I*’-gtho"-ga zhu-i-ga the to® no" a’, a bi® da, tsi ga,

Wi’-co"-ga, e-gi-e a-ka’, a bi da, tsi ga,

Ga’ xtsi hi tha i do" a’, a bi® da, tsi ga,

A’-ba-do a-tha-k’a-be dsi xtsi a’, a bi" da, tsi ga,

‘Te?’ sha-gtha thit-kshe no" a’, a bi" da, tsi ga,

He’-dsi xtsi a-thi® gi a’, a bi® da, tsi ga,

The ho*’ a-zhi"-tha, wi-zhi"-the, e’ tsi-the a’, a bi" da, tsi ga,

The we’-ki-k’o" o"-tha ba tho® tse i da’, a bi" da, tsi ga,

She’ sho" i" da’, a bi® das tsi ga,

Zhi*’-ga we-ki-k’o" tha ba tho" ta zhi a-tha’, a bi" da, tsi ga,

Zhi®’-ga we-ki-k’o"® tha ba tho®-ta zhi tho"-zha’, a bi" da, tsi ga,

Zhi®’-ga zhu-i-ga the ta i tse a-tha’, a bi" da, tsi ga,

Zhi®’-ga zhu-i-ga the mo®-thi® bi do" a’, a bi" da, tsi ga,

Zhi®’-ga, a bi? da, tsi ga,

I’-ts’ a thi®-ge mo®-thi® ta 1 tsi" da’, a bi® da, tsi ga,

Zhi®’-ga zhu-i-ga tha bi do" a’, a bi® da, tsi ga,

Ts’e’ wa-tse-xi ki-the mo*-thi® ta i tse a-tha’, a bi® da, tsi ga,

Zhi®’-ga zhu-i-ga tha bi do a’, a bi? da, tsi ga,

U’-no® a bi shki i-the ki-the mo*-thi" ta i tse a-tha’, a bit da,
tsi ga,

Ga’ no®-zhi" da’, a bi® da, tsi ga
? 7% Set}

T*’-gtho®-ga zhu-i-ga the to™ no" a’, a bi® da, tsi ga,
Wi'-co"-ga, e’-gi-e a-ka’, a bi" da, tsi ga,
No” zhit-ga we-ki-k’o" wa-thi"-ga bi" da’, a bi" da, tsi ga,

THE OSAGE TRIBE [ETH. ANN. 36

. U’-to"-be ga-xa ba thi" ha’, a bi" da, tsi ga,

. Ga’ xtsi hi tha i do" a’, a bi" da, tsi ga,

. A’-ba-do a-ga-ha xtsi a’, a bi" da, tsi ga,

. ’[®’-da-po-ki thi"-kshe no® a’, a bi" da, tsi ga,

. He’-dsi xtsi a-thi® gi a’, a bi" da, tsi ga,

. The, ho”’ a-zhi®-tha, wi-zhi"-the, e’ to" a’, a bi da, tsi ga,

. She’ sho" i” da’, a bi" da, tsi ga,

. Zhi?’-ga we-ki-k’o® tha ba tho" ta zhi a’, wi-co®-ga, e’-gi-a a-ka’,

a bi® da, tsi ga,

. Zhir’-ga we-ki-k’o" tha ba tho®-ta zhi tho"-zha’, a bi" da, tsi ga,
. Zhir’-ga zhu-i-ga the ta i tse a-tha’, a bi" da, tsi ga,

. Zhir’-ga zhu-i-ga tha bi do® a’, a bi da, tsi ga,

. I’-ts’a thir-ge mo®-thi" ta i tsi" da’, a bi da, tsi ga,

. Zhir’-ga zhu-i-ga tha bi do" a’, a bi da, tsi ga,

. Ts’e’ wa-tse-xi ki-the mo™-thi® ta i tsi" da’, a bi" da, tsi ga,

. Zhir’-ga zhu-i-ga tha bi do" a’, a bi® da, tsi ga,

. U’-no" a bi shki i-the ki-the ta i tsi" da’, a bi" da, tsi ga.

. Wi’-¢o"-ga, e’-ki-e tho"-ka’, a bi" da, tsi ga,

. We’-ki-k’o" wa-thi"-ga bi" da’, a bi" da, tsi ga,

. I*’-gtho"-ga zhu-i-ga the to" no" a’, a bi" da, tsi ga,

. W1’-co"-ga, e’-gi-e tho®-ka’, a bi" da, tsi ga,

. U’-to™-be ga-xa thi" ha’, a bi" da, tsi ga,

. A’-thi" u-ta-no" xtsi ge dsi a’, a bi" da, tsi ga,

. 7["’-zhu-cka thi-kshe a’, a bi" da, tsi ga,

. He’-dsi xtsi a-thi" gi a’, a bi® da, tsi ga,

. The, ho’ a-zhi®-tha, wi-zhi"-the, e’ tsi-the a’, a bit da, tsi ga,
. The’ we-ki-k’o" tha ba tho” tse a’, wi-zhi®-the, e’ to" a’, a bi" da,

tsi ga,

. We’-ki-k’o" tha ba tho™-ta zhi tho"-zha’, a bi" da, tsi ga,

. Zhir’-ga zhu-i-ga the ta i tse a-tha’, a bi" da, tsi ga,

. Zhir’-ga zhu-i-ga tha bi do" a’, a bi da, tsi ga,

. I’-ts’a thi™-ge mo™-thi® ta i tsi" da’, a bi" da, tsi ga,

. Zhi®’-ga zhu-i-ga tha’ bi do" a’, a bi" da, tsi ga,

. Ts’e’ wa-tse-xi ki-the mo"-thi® tai tse a’, zhi"-ga’, a bi" da, tsi ga,
. Zhiv’-ga zhu-i-ga tha’ bi do" a’, a bi" da, tsi ga,

. U’-no® a bi shki i-the ki-the mo"-thi" tai tsi" da’, a bi" da, tsi ga.

. Wi’-co"-ga, e’-ki-e tho®-ka’, a bit da, tsi ga,

. I"’-gtho™-ga zhu-i-ga the to no™ a’, a bi" da, tsi ga,

. Wi’-co"-ga, e’-gi-e tho"-ka’, a bi" da, tsi ga,

. Zhit’-ga we-ki-k’o" wa-thi"-ga bi" da’, a bi" da, tsi ga,
. U’-to™-be ga-xa thi" ha’, a bi" da, tsi ga,

. Ga’ xtsi hi tha i do" a’, a bi da, tsi ga,

. ’I'’-zhu-¢i thit-kshe a’, a bi" da, tsi ga,

LA FLESCH] TRIBAL RITES—OSAGE LANC,UAGE 425

447.
448.
449,
450.
451.
452.
453.
454.
455.
456.
457.
458.

459.
460.
461.
462.
463.
464.
465.
466.
467.
468.
469.
470.
471.
472.
473.
474.
475.

476.
ANT.
478.
479.
480.

481.
482.

483.
484.
485.
486.
487.
488.
489.

He’-dsi xtsi a-thi" gi a’, a bi" da, tsi ga,

The, ho®’ a-zhi"-tha, wi-zhi®-the, e’ to® a’, a bi" da, tsi ga,
Zhi®’-ga we-ki-k’o" tha ba tho" ta zhi {ho®-zha’, a bi® da, tsi ga,
Zhi®’-ga zhu-i-ga tha ba tho" tse a-tha’, a br da, tsi ga,
Zhi®’-ga zhu-i-ga the ta 1 tse a-tha’, a bi" da, tsi ga,

Zhi®’-ga zhu-i-ga the mo®-thi® bi do” a’, a bi" da, tsi ga,

T’-ts’a thi"-ge mo®-thi® ta i tsi™ da’, a bi? da, tsi ga,

Zhit’-ga zhu-i-ga tha’ bi do" a’, a bi® da, tsi ga,

Ts’e’ wa-tse-xi ki-the mo*-thi" tai tse a’, zhi"-ga’, a bi" da, tsi ga,
Zhi’-ga zhu-i-ga tha’ bi do® a’, a bi da, tsi ga,

U’-no® a bi shki a’, a bi® da, tsi ga,

I’-the ki-the mo*-thi® ta i tse a’, zhi®-ga’, a bi" da, tsi ga.

Wi’-co"-ga, e’-ki-e tho"-ka’, a bi" da, tsi ga,

No’ zhi®-ga we-ki-k’o® wa-thi®-ga bit da, a bi® da, tsi ga,
T*’-gtho"-ga zhu-i-ga the to" no" a’, a bi® da, tsi ga,

Wi'-co"-ga e’-gi-e tho®-ka’, a bi® da, tsi ga,

U’-to"-be ga-xa thi" ha’, a bi" da, tsi ga,

Ga’ xtsi hi tha i do" a’, a bi® da, tsi ga,

He’-dsi xtsi gi thi® a’, a bi" da, tsi ga,

Wi’-co"-ga gi thi? we-to®-1" da, e’-ki-e tho"-ka’, a bi da, tsi ga,
Thi’/-co®-ga i-shno®-shno" the xtsi thi® da’, a bi" da, tsi ga,

“Hi’-to"-thi®-thi"-ga-ga thi® da’, a bi® da, tsi ga,

U’-gi-ki-a ba thi® ha’, a bi" da, tsi ga,

U’-gi-ki-e a-tsia-tha bi" da’, a bi" da, tsi ga,

Ha’! wi-co"-ga, e’-gi-e tho"-ka’, a bi da, tsi ga,

Wi’-zhi"-the, e’ to" a’, a bi da, tsi ga,

Wa’-dsu-ta tho"-tse xtsi a’, a bi® da, tsi ga,

E’-dsi a-ka’, wi-zhi"-the, e to a’, a bi® da, tsi ga,

Wa’-dsu-ta no"-pe-wa-the xtsi bi a’, wi-zhi®-the, e to™ a’, a bi®
da, tsi ga,

(i’zha-ta bit da’, a bi? da, tsi ga,

Wi'-zhi*-the, e to" a’, a bi® da, tsi ga,

He’ a-gthe a-ka i® da’, a bi" da, tsi ga,

No*’-pe-wa-the xtsi bi a’, wi-zhi®-the, e’ to® a, a bi" da, tsi ga,

Ha’! wi-zhit-the, e’-ki-a bi a’, a bi® da, tsi ga,

Wi’-¢o"-ga a-ka’, a bi da, tsi ga,

Wa’-no"-pe xtsi a-gthi a-ka i" da’, a bi" da, tsi ga,

Wa’-dsu-ta wi" e-dsi to" a’, a bi® da, tsi ga,

No®’-pe-wa-the xtsi to® a’, a bit da, tsi ga,

Ci’zha-ta e’ a-ka 1" da’, a bi" da, tsi ga,

He’ ge e’-to® a-gthe e’ a-ka i* da’, a bi" da, tsi ga,

She’ sho" i” da, e’-ki-e tho®-ka’, a bi® da, tsi ga,

Thi’-to-ge gtha ba thi® ha’, a bi" da, tsi ga,

Not’, da ni-the tni®-ge o®-ni’-ka-shi-ga bi® da’, a bi" da, tsi ga,

THE OSAGE TRIBE [prH. ANN. 36

. E’-dsi-zhi the thi®-ge o®-ni’-ka-shi-ga bi® da’, a bi® da, tsi ga,
. Wa’-dsu-ta be zhi"-ga i-ta’ thit shki do® a’, a bi® da, tsi ga,
. Wa’-no"-xe a-dsi the o®-the tai tsi® da’, a bi" da, tsi ga,

3. Oi’-thu-ce a-tsia-tha bi" da’, a bi® da, tsi ga,

. U’-ba-no"-the wi®-a’-ha i-he-the a-ka’, a bi" da, tsi ga,

. U’-ba-no"-the do’-ba hi he a-ka’, a bi® da, tsi ga,

. The’ a-ka, wi-zhi"-the, e’ tsi-the a’, a bi" da, tsi ga,

. K’-dsi hi he-tha bi no" a’, a bi da, tsi ga,

. Wa’-dsu-ta, a bi" da, tsi ga,

. Mi’-ga a-ka’, wi-zhi*-the, e’-ki-e tho"-ka’, a bi" da, tsi ga,

. E’-dsi xtsi a’, a bi da, tsi ga,

. We’-ki-k’o" 0®-tha ba tho" tse a’, wi-zhi"-the, e’-ki-e tho"-ka’,
a bi® da, tsi ga,

2. Xi"’-ha ge e-to" a’, a bi® da, tsi ga,
3. We’-ki-k’o" 0®-tha ba tho®-tse a’, wi-zhi"-the, e’-ki-e tho"-ka’,

a bi® da, tsi ga,

4. No?’-ka u-pa ga kshe shki a’, a bi" da, tsi ga,

. E’-shki do" a’, a bi" da, tsi ga,

. U’-we-to™-1" xtsi a-ka’, wi-zhi"-the, e’-ki-e tho"-ka’, a bi" da,
tsi ga,

. Mit’ ga thit-kshe a’, a bi® da, tsi ga,

. He’ shki do® a’, a bi® da, tsi ga,

. Zha’-zhe o®-ki-to" ta i tsi" da’, a bi" da, tsi ga,
. Zhit’-ga Mi®-tse-xi shki a’, a bi® da, tsi ga,

. Zha’-zhe o®-ki-to" tai tse a’, a bi® da, tsi ga,

. No®’-ka-dsi-wi® shki a’, a bi® da, tsi ga,

. Zha’-zhe o®-ki-to" ta i tsi" da’, a bi" da, tsi ga,
. He’ ga-xa zhi"-ga ge shki a’, a bi" da, tsi ga,

. Zha’-zhe o®-ki-to" ta i tsi® da’, a bi" da, tsi ga,
. Pa’ thit-kshe e’-to™ shki a’, a bi" da, tsi ga,

. Zha’-zhe o®-ki-to™ tai tsi" da’, a bi® da, tsi ga,
. Tse’-pa-ga-xe shki a’, a bi™ da, tsi ga,

9. Zha’-zhe o®-ki-to® tai tsi? da’, a bi® da, tsi ga,

. Da’, a bi da, tsi ga,
. Ho®’-ga U-dse-the Pe-tho-ba ni-ka-shi-ga bi" da, a bi® da, tsi ga,

2. Xtha’-xtha thi™-ge xtsi ni-ka-shi-ga bi" da’, a bi" da, tsi ga,
3. Zhi®’-ga mo®-hi® tha ba tho®-tse thi"-ge’ i" da, wi-co"-ge, e’-ki-e

tho®-ka’, a bi" da, tsi ga,
. 7[°’-gtho"-ga zhu-i-ga the to™ no" a’, a bi" da, tsi ga,

5. Wi’-co"-ga, e-gi-e tho"-ka’, a bi" da, tsi ga,

. Ga’ xtsi hi tha i do™ a’, a bi" da, tsi ga,
. '[®’-ba-xtha kshe no® a’, a bi da, tsi ga,
. He’-dsi xtsi a-thi® gi a’, a bi" da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 427

529.
530.

531

bo

533.
534.

535.
536.
537.
538.
539.
540.

541.

The ho®’-a-zhi" tha, wi-zhi"-the, e’ tsi-the a’, a bi" da, tsi ga,
Zhi®’-ga mo®-hi® tha ba tho" tse a’, wi-zhi®-the, e’ to® a’, a bit
da, tsi ga,

. Zhi?’-ga mo®-hi® tha ba tho® ta zhi i da’, a bi® da, tsi ga,

K’-zhi-zhi-¢ka u-to"-ga’, wi-co®-ga, e’-gi-e tho®-ka’, a bi" da,
: ? > to} )
tsi ga,

Wi’-¢o"-ga, e’-ki-e tho*-ka’, a bi" da, tsi ga,

No®’, zhi"-ga mo"-hi" tha ba tho®-tse thi™-ge e’-pshe i® da’, a
bi® da, tsi ga,

T*’-gtho"-ga zhu-i-ga the to® no® a’, a bi" da, tsi ga,

Ga’ xtsi hi tha i do" a’, a bi® da, tsi ga,

Mo?’-hi"-¢i ca-gi kshe no® a’, a bi" da, tsi ga,

He’-dsi xtsi a-thi® gi a’, a bi® da, tsi ga,

The ho®’-a-zhi® tha, wi-zhi"-the, e’ to" a’, a bi da, tsi ga,

Zhi®’-ga mo®-hi® tha ba tho® tse a’, wi-zhi-the, e to" a’, a bit da,
tsi ga,

E’-zhi-zhi-cka u’-to®-ga’, wi-co"-ga, e’-gi-e tho"-ka’, a bi" da,
tsi ga,

2. Zhi®’-ga mo®-hi® tha ba tho®-tse thit-ge’ e-pshe i" da’, a bi" da,

tsi ga,

. Wi’-¢o®-ga, e’-ki-e tho®-ka’, a bi" da, tsi ga,
. No®’, zhi®-ga mo®-hi? tha ba tho®-tse thi®-ge’ e-pshe i da’, a

bit da, tsi ga,

. I®’-gtho"-ga zhu-i-ga the to® no™ a’, a bi" da, tsi ga,

. Wi’-¢o"-ga, e’-gi-e tho®-ka’, a bi" da, tsi ga,

. Ga’ xtsi hi tha i do® a’, a bi da, tsi ga,

. Mo®’-hi"-¢i i-ba btho-ga zhu-dse kshe a’, a bi" da, tsi ga,

. He’-dsi xtsi a-thi® gi a’, a bi® da, tsi ga,

. The ho®’-a-zhi"-tha, wi-zhi"-the, e’ to" a’, a bi" da, tsi ga,

. She’ sho? i* da’, a bi" da, tsi ga,

. She’ e-shno™ u-tha-dse tha to® she a’, wi-co"-ga, e’-gi-a bi a’,

a bi® da, tsi ga,

53. Zhit’-ga mo*-hi® tha ba tho" tse i" da’, a bi" da, tsi ga,
. Zhit’-ga mo®-hi® the mo®-thi® ta i tse a’, wi-¢o"-ga, e/-ki-e

tho®-ka’, a bi® da, tsi ga,

. Zhi®’-ga mi hi-e ge ta’, a bi® da, tsi ga,
. Mo®’-hi® gi-the mo®-thi® bi do® shki a’, a bi" da, tsi ga,
. Mo®’-hi® gi-pa-hi ki-the mo®-thi® ta i tsi" da’, zhi"-ga’, a bi" da,

tsi ga,

. Tsi’-zhu zhi®-ga i-ta’, a bi® da, tsi ga,

. Wa’-zha-zhe zhi®-ga i-ta e-tho®-ba’, a bi® da, tsi ga,

. Mo®’-hi® gi-the mo*-thi® ta i tsit da’, a bi" da, tsi ga,

. Mo®’-hi" gi-the mo®-thi" bi do® shki a’, a bi® da, tsi ga,

428 THE OSAGE TRIBE [ETH. ANN. 36

562. Mo®’-hi® gi-sho"-tha zhi ki-the mo*-thi® ta i tsi® da’, a bi® da,
tsi ga,
563. Mo®’-hi® gi-the mo®-thi® bi do® shki a’, a bi" da, tsi ga,
564. I’-ts’a thi"-ge mo®-thi® ta i tsi" da’, a bi da, tsi ga,
565. Mo*’-hi gi-the mo®-thi® bi do® shki a’, a bi" da, tsi ga,
566. Ts’e’ wa-tse-xi ki-the mo®-thi® tai tse a’, zhi®-ga’, a bi" da, tsi ga,
567. Mo®’-hi® gi-the mo"-thi® bi do® shki a’, a bit da, tsi ga,
568. U’-no® shki i-the ki-the mo*-thi® ta i tse a’, zhi"-ga’, a bi" da,
tsi ga,
569. Mo®’-hi® zhu-dse ga kshe shki a’, a bi" da, tsi ga,
570. E’-shki do" a’, a bi® da, tsi ga,
571. Zha’-zhe o®-ki-to® tai tse a’, wi-co"-ga, e’-ki-e tho"-ka’, a bi" da,
tsi ga, :
572. Zhi®’-ga wo" shki do® a’, a bi® da, tsi ga,
573. Mo®’-hi"-zhu-dse shki a’, a bi" da, tsi ga,
574. Zha’-zhe o®-ki-to" tai tse a’, wi-co"-ga, e’-ki-e tho"-ka’, a bi" da,
tsi ga,
575. Zhit’-ga wo" shki do" a’, a bi" da, tsi ga,
576. Mo®’-hi®-hot-ga shki a’, a bi" da, tsi ga,
577. Zha’-zhe o®-ki-to® tai the a’, wi-co"-ga, e’-ki-e tho"-ka’, a bie da,
tsi ga.
Ho*-sr’-¢cu W1’-Gi-5
(Free translation, p. 239; literal translation, p. 574)
. E/-dsi xtsi a’, a bi" da, tsi ga,
. Zhit’-ga da-do® ¢i ki-the ta ba do® a’, a bi" da, tsi ga,
. He’-dsi xtsi a’, a bi" da, tsi ga,
. Sho’=ka Wa-ba-xi to" a’, a bi® da, tsi ga,
Wi’-co®-ga, e-gi-a bi a’, a bi® da, tsi 82,
. Zhi®’-ga da-do® ¢1 |i-the ta ba do" a’, a bi" da, tsi ga,
O-to®-be ga-xa thi" ha, e’-gi-a bi a’, a bi da, tsi ga,
. Sho’-ka Wa-ba-xi to" a’, a bi® da, tsi ga,
. Thu-e’ xtsi the do" a’, a ‘pin da, tsi ga,
10. 'I[*’zhu-dse thit-kshe no® a’, a bi® da, tsi ga,
11. Wi’-zhi"-the, e tsi-the a’, a bi" da, tsi ga,
12. The’ zhi®-ga ci ki-the mo®-thi® ta i tsi da e’-tsi-the a’, a bi" da,
tsl ga,
13. He’-dsi xtsi a’, a bi® da, tsi ga,
14. Zhi"’-ga ¢i ki-tha bi do" a’, a bi" da, tsi ga,
15. Qi’ gi-ba-xtho-ga zhi ki-the mo®-thi® ta i tsi" da, e’ tsi-the a’, a
bit da, tsi ga,
16. Xa’-dse no"-sha-tha-ge ki-the mo®-thi" ta i tsi" da, e’ tsi-the a’,
a bi" da, tsi ga,
17. Zhi®’-ga ¢i ki-the mo®-thi" bi do" a’, a bi" da, tsi ga,
18. Qi’ i ki i-ts’a thit-ge ki-the mo®-thi® ta i tsi" da e’ tsi-the a’, a
bi® da, tsi ga.

LA FLESCHE] TRIBAL. RITES—OSAGE LANGUAGE 429

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Zhi®’-ga da-do" ho"-be-ko" the mo®-thi® ta ba do® a’, a bi® da

’

tsi ga,

1. Ki’-eda mo*-ge zhu-dse kshe a’, a bi" da, tsi ga,
. Zhi®’-ga ho®-be-ko" the mo"-thi® ta i tsi" da e’ tsi-the a’, a bi" da,

tsi ga,

. Zhi®’-ga ho®-be-ko® the mo®-thi® bi do" a’, a bi" da, tsi ga,
. Ho®’-be-ko" i-ts’a thi"-ge ki-the mo®-thi® ta i tsi® da e’ tsi-the a’,

a bi? da, tsi ga,

. Ho®’-be-ko® gi-ba-xa zhi ki-the mo®-thi® ta i tsi" da e’ tsi-the a’,

a bi® da, tsi ga,

. Ho®’-be-ko® i-ts’a thit-ge ki-the mo®-thi® ta i tsi da e’ tsi-the a’,

a bi® da, tsi ga.

. Ho®’ a-do® ¢i ki-tha bi go® no" shki a, hi® a, e’-ki-a bi a’, a bit da,

tsi ga,

. ‘I"’ ca-be thit-kshe no® a’, a bi® da, tsi ga,
. Ga’ zhi®-ga ci ki-the mo®-thi® ta i tsi” da e’-ki-a bi a’, a bi® da
ga Cl k U : ) ;

tsi ga, ?
Zhi®’-ga ci ki-the mo®-thi" bi do® a’, a bi" da, tsi ga,
A, ? Jaya: Db

. Oi 1 ki +-ts’a thit-ge ki-the mo*-thi® ta i tsi" da e’ tsi-the a’, a

bi® da, tsi ga,

. Zhi®’-ga ¢i ki-the mo®-thi® bi do" a’, a bi® da, tsi ga,
. Oi’ gi-ba-xtho-ga zhi ki-the mo®-thi® ta i tsi" da e’ tsi-the a’, a

bit da, tsi ga,

. Xa’-dse no®-sha-tha-ge ki-the mo*-thi® ta i tsi" da e’ tsi-the a’,

a bi® da, tsi ga.

. E’-dsi xtsi a’, a bi" da, tsi ga,
. Zhir’-ga da-do® ho"-be-ko® the mo"-thi® ta ba do" a’, a bin da,

tsi ga,

. Ki’-eda mo*-ge ¢a-be kshe a’, a bi® da, tsi ga,
. Ga’ zhit-ga ho®-be-ko" the mo®-thi® ta i tsi” da e’ tsi-the a’, a bi"
to} . : ]

da, tsi ga,

. Zhi®’-ga ho"-be-ko" the mo®-thi® bi do" a’, a bi® da, tsi ga,
. Ho®’-be-ko® gi-ba-xa zhi ki-the mo*-thi" ta i tsi" da e’ tsi-the a’,

a bi da, tsi ga,

. Zhir’-ga ho"-be-ko"® the mo?-thi" bi do" a’, a bi da, tsi ga,
2. Ho®’-be-ko® i-ts’a thi®-ge ki-the mo"-thi" ta i tsi" da e’ tsi-the a’,

a bi da, tsi ga.

. Ho®’ a-do® ¢i ki-tha bi go" no® shki a’, hi a, e’-ki-a’ bi a,

abi" da, tsi ga,

. “I” shto®-ga ¢i-hi thit-kshe no® a’, a bi® da, tsi ga,
. Ga’ zhi®-ga ¢i ki-the mo®-thi® tai tsi da’, a bi" da, tsi ga,
. Zhi®’-ga ¢i ki-the mo?-thi" bi do" a’, a bi" da, tsi ga,

430 THE OSAGE TRIBE . [eTH. ANN. 36

47. (11 ki i-ts’a thit-ge ki-the mo®-thi® ta i tsi® da e’ tsi-the a’, a bi"
da, tsi ga,

48. Zhit’-ga ¢i ki-the mo®-thi® bi do™ a’, a bi® da, tsi ga,

49, Xa’-dse no®-sha-tha-ge ki-the mo®-thi® ta i tsi® da e’ tsi-the a’,
a bi® da, tsi ga,

50. Oi’gi-ba-xa zhi ki-the mo®-thi" ta i tsi da e’ tsi-the a’, a bi" da,
tsi ga.

51. He’-dsi xtsi a’, a bi® da, tsi ga,

52. Zhi®’-ga da-do® ho" be-ko® the mo*-thi" ta ba do™ a’, a bi® da,
tsi ga,

53. Ki’-¢da mo®-ge ¢i kshe no® a’, a bi® da, tsi ga,

54. Ga’ zhi®-ga ho®-be-ko® the mo®-thi® ta i tsi™ da e’ tsi-the a’, a bi"
da, tsi ga,

55. Ho*’-be-ko™ the mo*-thi® bi do" a’, a bi® da, tsi ga, z

56. Ho®’-be-ko" i-ts’a thi"-ge ki-the mo®-thi" ta i tsi® da e’ tsi-the a’,
a bi" da, tsi ga,

57. Zhir’-ga ho®-be-ko® the mo®-thi® bi do® a’, a bi da, tsi ga,

58. Ho®’-be-ko" gi-ba-xa zhi ki-the mo*-thi ta i tsi" da e’ tsi-the a’,
a bi® da, tsi ga.

59. Ho” a-do® ¢i ki-tha bi go" no" shki a, hi" a, e’-ki-a bi a’, a bi" da,
tsi ga,

60. ’I®’ shto"-ga sha-be thit-kshe no® a’, a bi® da, tsi ga,

61. Ga’ ¢i ki-the mo*-thi® tse a-tha e’-ki-a bi a’, a bi® da, tsi ga,

62. Zhi®’-ga ¢i ki-the mo®-thi bi do" a’, a bi® da, tsi ga,

63. (11 ki i-ts’a thit-ge ki-the mo®-thi® ta i tsi™ da e’ tsi-the a’, a bi"
da, tsi ga, .

64. Zhi’-ga ¢i ki-the mo®-thi" bi do" a’, a bi" da, tsi ga,

65. Ci gi-ba-xtho-ga zhi ki-the mo®-thi® ta i tsi® da e’ tsi-the a’, a
bit da, tsi ga,

66. Xa’-dse no®-sha-tha-ge ki-the mo®-thi® ta i tsi™ da e’ tsi-the a’,
a bi® da, tsi ga.

67. H’-dsi xtsi a’, a bi® da, tsi ga,

68. Da’-do® ho®-be-ko" the mo®-thi® ta ba do" a’, a bi" da, tsi ga,

69. Ki’-¢da mo*-ge sha-be kshe a’, a bi" da, tsi ga,

70. Ga’ ho®-be-ko" the tse a-tha e’-ki-a bi a’, a bi" da, tsi ga,

71. Zhi’-ga ho®-be-ko" the mo®-thi" bi do" a’, a bi" da, tsi ga,

72. Ho®’-be-ko® gi-ba-xa zhi ki-the mo®-thi® ta i tsi® da e’ tsi-the a’,
a bi" da, tsi ga,

73. Zhit’-ga ho"-be-ko" the mo®-thi® bi do" a’, a bi® da, tsi ga,

74. Ho®’-be-ko® i-ts’a thi"-ge ki-the mo"-thi® ta i tsi" da e’ tsi-the a’,
a bi" da, tsi ga.

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 431

Nd bw
wh Re

Nh Ww bd tw
Onto Oe

29.

30.
dl.
32.
33.

34.

35.

36.
37.

|S ce
SHO MONANFPWNHRF TODO WAN OOK WNH HE

Ki/-no® W1’-c1-5

(Free translation, p. 242; literal translation, p. 575)

. He-dsi xtsi a’, a bi® da, tsi ga,

. Zhi®’-ga da-do® ki-no® gi-the ta ba do" a’, a bi da, tsi ga,
. E’-dsi xtsi a’, a bi" da, tsi ga,

. 7I*/-zhit-ga do-ba’, a bi® da, tsi ga,

. A’-ki-ko® i-tse-the a-ka’, a bi da, tsi ga,

. E’-dsi xtsi a’, a bi da, tsi ga,

Ja’-zhi®-ga ha-tho*-¢ka ha do" a’, a bi® da, tsi ga,

. Thi’-btho"-btho"-xe a-tsi-a-the a-ka’, a bi" da, tsi ga.

. E/-dsi xtsi a’, a bi® da, tsi ga,

. U’-ba-mo"-xe i-tse-the a-ka’, a bi® da, tsi ga.

. K’-dsi xtsi a’, a bi® da, tsi ga,

. Da’-k’o i-the ga-xe a-ka’, a bi" da, tsi ga,

. O’-da-bthu i-the ga-xe a-ka’, a bi® da, tsi ga.

. Mo®’-xe a-tha-k’a-be do" a’, a bi da, tsi ga,

. Da’-zhu-dse i-no®-the a-ka’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Zhit’-ga ki-no® gi-the tse a-tha e’-ki-a bi a’, a bi? da, tsi ga,
. He’-dsi xtsi a’, a bi" da, tsi ga,

. Tsi/-zhu u-dse-the Pe-tho"-ba’, a bi" da, tsi ga,

. U’-ca-ka thit-ge i-he-the a-ka’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi? da, tsi ga,

. Da/-do® i-tha-thu-ce tse do® e’-ki-a bi a’, a bi" da, tsi ga,
. He’-dsi xtsi a’, a bi da, tsi ga,

. Tse’-ha-wa-gthe zhu-dse thit-kshe a’, a bi da, tsi ga,

. I’-tha-thu-ce tse a-tha e’-ki-a bi a’, a bi® da, tsi ga,

. I’-tha-thu-ce kshi-tha bi do" a’, a bi® da, tsi ga,

. Mi’ hi-e ge ta’, a bi® da, tsi ga,

. Wa’-pa-hi u-kia-sha thi"-ge a-thi® a-hi bi shki do a’, a bir da,

tsi ga,
Wa’-pa-hi a-gtha ba zhi ki-the mo®-thi® ta i tsi" da e’ tsi-the a’,
a bi® da, tsi ga,

Tse’-ha-wa-gthe zhu-dse thit-kshe a’, a bi? da, tsi ga,

I’-tha-thu-ce o®-gi-tha bi do" a’, a bi® da, tsi ga,

Mi’ hi-e ge ta’, a bi" da, tsi ga,

Wa’-pa-hi ula jee a-thi® ahi bi shki do" a’, a bi® da,
tsi ga,

Wa’-pa-hi a-bu-zha-ga bi ki-the mo®-thi® ta i tsi™ da e’ tsi-the a’,
a bi" da, tsi ga.

Tse’-ha-wa-gthe zhu-dse thi*-kshe a’, a bi® da, tsi ga,
I’-tha-thu-ce o®-gi-tha bi do® a’, a bi® da, tsi ga,
Mi‘hi-e ge ta’, a bi" da, tsi ga,

432
38.

39.

THE OSAGE TRIBE [BTH. ANN. 36

Wa/-pa-hi u-kia-sha thi®-ge a-thi™ a-hi bi shki do® a’, a bi® da,
tsi ga,

Wa’-pa-hi a-ki-tha-zha-ta bi ki-the mo®-thi" ta i tsi" da e’ tsi-the
a’, a bi" da, tsi ga,

40.Tse’-ha-wa-gthe zhu-dse thit-kshe a’, a bi® da, tsi ga,

41.
42.
43.

44,

45.
46.
. He’-dsi xtsi a’, a bi® da, tsi ga,

. Wa’-ko"-da Ho®-ba do" thit-kshe a’, a bi® da, tsi ga,
. I’-tha-thu-¢e tse a-tha e’-ki-e a-ka’, a bi" da, tsi ga,
. Wa’-ko"-da Ho®-ba do® thit-kshe a’, a bi" da, tsi ga,
. I’-tha-thu-¢e o®-gi-tha bi do" a’, a bi® da, tsi ga,

I’-tha-thu-ce o"-gi-tha bi do" a’, a bi® da, tsi ga,

Mi’ hi-e ge ta’, a bi" da, tsi ga,

Wa/-pa-hi u-kia-sha thit-ge a-thi" a-hi bi shki do" a’, a bi" da,
tsi ga,

Wa’-pa-hi ge-go" bi o®-ki-the o®-mo"-thi" ta i tsi" da e’ tsi-the a’,
a bi® da, tsi ga.

He’-dsi xtsi a, a bi" da, tsi ga,
Sho®’ da-do" i-tha-thu-¢e tse do® e’-ki-e a-ka’, a bi" da, tsi ga,

Wa’-ko®-da no"-wa-pa bi o®-mo"-thi® tai tsi" dae’ tsi-the a’, a bit
da, tsi ga,

. Wa’ ko™-da Ho*-ba do® thi®-kshe a’, a bi" da, tsi ga,

. I’-tha-thu-ce 0®-gi-tha bi do" a’, a bi® da, tsi ga,

5. Wa’-ko®-da e’-shki do" a’, a bi® da, tsi ga,

. I®’-dse u-wa-kia-ta ba zhi o"-mo?-thi" ta i tsi da e’ tsi-the a’,

a bi® da, tsi ga,
Sone 1
(Free translation and music, p. 244)
1

Wi-tsi-go ho ga-k’o-ga bi the the,
E hu-thi-k’o bi the the,

E hu-thi-k’o bi the the he the,
Wi-tsi-go ho ga-k’o-ga bi the the,
E hu-thi-k’o bi the the,

E hu-thi-k’o bi the the.

9

4

Wi-tsi-go ho ga-k’o-ga bi the the,
FE hu-thi-xthi bi the the, etc.

3

Wi-tsi-go ho ga-k’o-ga bi the the,
E hu-bi k’u bi the the, ete.

— |=

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 433

Sone 2

(Free translation and music, p. 245.)
1

Wi-tsi-go ho ga-k’o-ga bi the,

E hu-bi-ka bi the the,

E hu-bi-ka bi the the he the,

Ho?-ga wi® wa-no® no®,

Ga-k’o ga bi the the,

E hu-bi-ka bi the the.

2
Wi-tsi-go ho ga-k’o-ga bi the,
E i-bi-ka bi the the, etc.
3
Wi-tsi-go ho ga-k’o-ga bi the,
E i-bi k’o bi the the, ete.
Sone 3
(Free translation and music, p. 246)
1
Ki-no" the mo® the gi-do®-ba,
Ki-no® the mo? the gi-do®-ba,
U-thi-k’o no” the mo® the gi-do" ba,
Ki-no® the mo® the gi-do®-ba,

U-thi-k’o no® the mo” the gi-do®-ba,
Ki-no" the mo” the gi-do®-ba.

a

bo

Ki-no® the mo? the gi-do®-ba,
Ki-no® the mo® the gi-do® ba,
O-thi-xthi no” the mo? the gi-do™-ba, etc.

3
Q-bi-ka no" the mo® the gi-do®-ba, etc.
4
I-bi-ka no” the mo® the gi-do®-ba, ete.
5
I-bi-k’o no? the mo” the gi-do®-ba, etc.

Ki’-no™ W1'-Gi-8
(Free translation, p. 247; literal translation, p. 577)

He’-dsi xtsi a’, a bi® da, tsi ga,
. Zhi®’-ga da-do" pi-tha to" mo®-thi® ta ba do" a’, a bi" da, tsi ga,
. Tse’-hi" shi®-ga thit-kshe no" a’, a bi® da, tsi ga,
. Ga’ pi-tha to" a-ka’, a bi" da, tsi ga,
Zhi®’-ga pi-tha to® ki-the mo*-thi" bi do® a’, a bit da, tsi ga,
I’-ts’a thit-ge ki-the mo®-thi" ta i tsit da e’ tsi-the a’, a bi" da,

tsi ga,

2786—21——_28

Ook wh

434

THE OSAGE TRIBE [BTH. ANN, 36

. He’-dsi xtsi a’, a bi" da, tsi ga,
. Zhit’-ga da-do™ wa-no®-p’i® the mo"-thi® ta ba do" a’, a bi" da,

tsi ga,

. Tse-hit zhit-ga thit-kshe no" a’, a bi" da, tsi ga,

. Ga’ wa-no®-p’i® the a-ka’, a bi" da, tsi ga,

. Wa/-no®-p’i" the mo®-thi" bi do" a’, a bi" da, tsi ga,

. Wa’-no®-p’i" i-ts’a thi-ge ki-the mo”-thi® ta i tsi" da’, e tsi-the a,

a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Tsiu’-ge thi®-kshe no" a’, a bi" da, tsi ga,
15.
. Tsiu’-ge thi®-kshe no® a’, a bi® da, tsi ga,

. Ni’ki-mo®-ho® the do" a’, a bi® da, tsi ga,

. Niu’-i-xa-xa ga thit-kshe a’, a bi" da, tsi ga,

. Wa’-ni-e-cka she mo® mo®-zhi i" da’, a bi da, tsi ga,

. Ho’-no® pa-xe 1" da’, a bi" da, tsi ga,

. Zhir’-ga wo" sliki i’-ts’a thi"-ge ki-the mo®-thi® ta i tsi" da e’ tsi-

Ga’ wa-no®-p’i? the ta a-ka’, a bi" da, tsi ga,

the a’, a bi" da, tsi ga,

. Ni’ba-btha-xe ga ge a’, a bi" da, tsi ga,

. O/-no® pa-xe 1" da, a bi® da, tsi ga,

. Zhi’-ga zho-i-ga o®-tha’ bi do" a’, a bi da, tsi ga,

. O/-no" a bi i-the ki-the mo®-thi" ta i tsi® da e’ tsi-the a’, a bi® da,

tsi ga,

26. Niu’-thu-ga ga thit-kshe 2’, a bi" da, tsi ga,

. Wa/-ni-e-cka she mo® mo?-zhi i"-da’, a bi" da, tsi ga,

. Zhit’-ga thi-e u-thi-xthu-k’a the mo®-thi bi do® a’, a bi" da, tsi ga,
. Thi-e’ u-thi-xthu-k’a 1-ts’a thit-ge ki-the mo®-thi® ta i tsi® da,

e’ tsi-the a’, a bi® da, tsi ga,

. Ni/u-ca-gi ga kshe a’, a bi® da, tsi ga,

. Wa’-ni-e-cka she mo" mo?-zhi i® da’, a bi® da, tsi ga,

. Zhi®’-ga ni-a-ko"® the mo®-thi® bi do® a’, a bi® da, tsi ga,

. Ni’-a-ko" i-ts’a thit-ge ki-the mo®-thi® ta i tsi" da e’ tsi-the a’,

a bi® da, tsi ga.

. Ni’ i-to®-thit-a-ha ga-gthe-ce ga kshe a’, a bi" da, tsi ga,

. Wa/-ni-e-cka she mo" mo®-zhi i® da’, a bi" da, tsi ga,

. Zhi®’-ga zho-i-ga o®-tha’ bi do® a’, a bi® da, tsi ga,

. Mo®’-ge ga-gthe-ce a bi i-the ki-the mo*-thi® ta i tsi® da e’ tsi-the

a, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Wo’ shki do® a’, a bi® da, tsi ga,
. Ho®’-ba tha-gthi® shki u-hi a-ki-the a-thit he no" 1" da’, a bi® da,

tsi ga,

. Zhir’-ga ho-ba tha-gthi® shki u-hi ki-the mo*-thi™ ta i tsi” da e

tsi-the a’, a bi® da, tsi ga.

—~>4 4} ae cel 4

a

a eee

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 435

OMANOonF WN eH

Wa’-cI-THU-¢CE W1’-GI-E

(Free translation, p. 249; literal translation, p. 579)

. ° 5 5 2
He’-dsi xtsi a’, a bi" da, tsi ga,

Wa’-xo-be pi-zhi a’, a bi" da, tsi ga,
I’-gi-k’u-tse ta ba do" a’, a bi® da, tsi ga,
Wa’-ci-thu-¢e u-ki-dse ta a-ka’, a bi da, tsi ga,

. U’-k’u-be wi" a-ci-thu-ca ba do® a’, a bi" da, tsi ga,
. U’-k’u-be wit e-cka e-wa-ka zhi a-ka’, a bi" da, tsi ga,

Wa’-dsu-ta wi? a-ci-thu-¢a ba do® a’, a bi" da, tsi ga,
Wa’-dsu-ta wi® e-cka e-wa-ka zhi a-ka’, a bi? da, tsi ga,
Wa’-dsu-ta u-ba-tse wi® a-ki-gtha-thi® no™ no" a’, a bi® da, tsi ga,

. Ga’ a-ci-thu-ce a-tsia-tha bi a’, a bi" da, tsi ga,

. Wa’-dsu-ta u-ba-tse wi? e-cka e-wa-ka zhi a-ka’, a bi" da, tsi ga,
. Mi’hi-e ge ta’, a bi" da, tsi ga,

. Ni/u-ga-xthi wit e-dsi no® no® a’, a bi" da, tsi ga,

. Ga’ a-ci-thu-ce a-tsia-tha bi a’, a bi® da, tsi ga,

. Ni/u-ga-xthi wi" e-cka e-wa-ka zhi a-ka’, a bi" da, tsi ga,

. Tsi/-zhi®-ga wi" a-¢i-thu-¢e a-ka’, a bi" da, tsi ga,

. Zhi®’-ga wa-ci-thu-¢e mo"-thi® bi do® a’, a bi" da, tsi ga,

. Wa’-ci-thu-ce gi-o-ts’e-ga mo®-thi" ta ba sho"™ a-ka’, a bi® da,

tsi ga.

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Wa’-ci-thu-ce ga no® shki a, hi a, e’-ki-a bi a’, a bi" da, tsi ga,

. U’-k’u-be tho"-ba a-ci thu-ca ba do" a’, a bi? da, tsi Sa,

. U’-k’u-be tho®-ba e-¢ka e-wa-ka zhi a-ka’, a bi® da, tsi ga,

. Wa’-dsu-ta tho®-ba a-ci-thu-¢a ba do® a’, a bi" da, tsi ga,

. Wa’-dsu-ta tho"-ba e-cka e-wa-ka zhi a-ka’, a bi® da, tsi ga,

. Wa’-dsu-ta u-ba tse tho®-ba a-ki-gtha-thi® no" no® a’, a bi? tsi ga,
. Ga’ wa-ci-thu-ce a-tsia-tha bi a’, a bi" da, tsi ga,

. Wa’-dsu-ta u-ba-tse tho®-ba a-ki-gtha-thi™ no® no® a’, a bit da,

tsi ga,

. E’-cka e-wa-ka zhi a-ka’, a bi" da, tsi ga,

. Mi’ hi-e ge ta’, a bi" da, tsi ga,

. Ni’ u-ga-xthi tho®-ba e-dsi no® no® a’, a bi" da, tsi ga,

. Ga’ wa-¢i-thu-¢e a-tsia-tha bi a’, a bi" da, tsi ga,

. Ni’ u-ga-xthi tho*-ba e-¢ka e-wa-ka zhi a-ka’, a bi" da, tsi ga,
. Tsi’-zhi®-ga wi" a-ci-thu-¢a bit da’, a bi" da, tsi ga;

. Zhi®’-ga wa-ci-thu-ce mo®-thi® bi do" a’, a bi® da tsi ga,

. Wa’-ci-thu-ce gi-u-mo®-ka ta ba sho" a-ka’, a bi® da, tsi ga,

. Ho®-a’/-do® wa-ci-thu-ca ga no® shki a, hi" a, e’-ki-a bi a’, a bi?

da, tsi ga,

. U’-k’u-be tha-bthi® a-ci-thu-ca ba do" a’, a bi® da, tsi ga,
38.

U’-k’u-be tha-bthi® e-cka e-wa-ka shi a-ka’, a bi® da, tsi ga,

’

436

50.
. Wa’-ci-thu-¢e ga no" shki a, hi" a, e’-ki-a bi a’, a bi" da, tsi ga,
2. U’-k’u-be do-ba a-¢i-thu-ca bi" da’, a bi" da, tsi ga,

3. U’-k’u-be do-ba e-cka e-wa-ka zhi a-ka’, a bi" da, tsi ga,

. Wa’-dsu-ta do-ba a-¢i-thu-ca bi? da’, a bi da, tsi ga,

. Wa’-dsu-ta do-ba e-cka e-wa-ka zhi a-ka’, a bi® da, tsi ga,

. Wa’-dsu-ta u-ba-tse do-ba a-ki-gtha-thi" no" no® a’, a bi® da,

THE OSAGE TRIBE [BTH. ANN. 36

. Wa’-dsu-ta tha-bthi® a-ci-thu-ca bi" da’, a bi" da, tsi ga,
. Wa’-dsu-ta tha-bthi" e-cka e-wa-ka zhi a-ka’, a bi" da, tsi ga,
. Wa’-dsu-ta u-ba-tse tha-bthi" a-ki-gtha-thi" no" no® a’, a bi® da,

tsi ga,

2. Ga’ wa-¢i-thu-¢e a-tsia-tha bi a’, a bi" da, tsi ga,
3. Wa’-dsu-ta u-ba-tse tha-bthi" e-cka e-wa-ka zhi a-ka’, a bi® da,

tsi ga,

. Mi’ hi-e ge ta’, a bi" da, tsi ga,

. Ni’ u-ga-xthi tha-bthi® a-ci-thu-¢a bi" da’, a bi" da, tsi ga,

. Ni’ u-ga-xthi tha-bthi" e-¢ka e-wa-ka zhi a-ka’, a bi" da, tsi ga,
. Tsi’-zhi®-ga wi® a-¢i-thu-ca bi® da’, a bi" da, tsi ga,

. Zhir’-ga wa-¢i-thu-¢e the mo®-thi® bi do" a’, a bi" da, tsi ga,
49.

Wa’-ci-thu-ce gi-o-ts’e-ga mo"-thi® ta ba sho" a-ka’, a bi® da,
tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

tsi ga,

. Ga’ wa-ci-thu-ce a-tsia, tha bi a’, a bi" da, tsi ga,

. Wa’-dsu-ta u-ba-tse do-ba e-cka e-wa-ka zhi a-ka’, a bi" da, tsi ga,
. Mi’ hi-e ge ta’, a bi" da, tsi ga,

. Ni’ u-ga-xthi do-ba e-dsi no" no" a’, a bi" da, tsi ga,

. Ga’ a-ci-thu-¢e a-tsia-tha bi a’, a bit da, tsi ga,

. Ni’ u-ga-xthi do-ba e-¢ka e-wa-ka zhi a-ka’, a bi" da, tsi ga,

. Tsi/-zhi™ ga wi® a-ci-thu-ca bi" da’, a bit da, tsi ga,

. Zhir’-ga wa-ci-thu-ce mo®-thi" bi do® a’, a bi" da, tsi ga,

. Wa’-ci-thu-¢e gi-o-ts’a-ga mo"-thi" ta ba sho™ a-ka’, a bi® da,

tsl ga.
Wa-ts’b’/-THE Wa-rHo’

(Free translation and music, p. 252)

1

O-ho da-ce a-wa-the a-thi® he no*,
Wi-e wa-mo® a-thi® he no®,

A-ho ho, A-ho ho,

O-ho da-ce a-wa-the a-thi® he no*,
Wi-e wa-mo® a-thi® he no®,

A-ho ho, A-ho ho.

— ee

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 437

2

O-ho ga-gi-wa-mo® a-thi® he no®,
Wi-e wa-mo? a-thi® he no®,

A-he the he, A-he the he,

Ca-be a-wa-the a-thi® he no”,
Wi-e wa-mo® a-thi® he no?,

A-he the he, A-he the he.

3
Ci-hi a-wa-the a-thi® he no?, etc.
4

Ho®-ba e-no®-she a-thi® he no®, ete.

Tue LirrLe Sone oF THE GATHERING

(Free translation and music, p. 253)

1

He-no® hi-ga-c¢ko®-the a-tho"-ka,

He-no® Hi-ga-¢ko®-the a-tho?-ka,

He-no® hi-ga-cko®-the a-tho®-ka he-e, he-e,
Hi-ga-¢ko*®-the a-tho®-ka,

He-no® hi-ga-cko®-the a-tho®-ka he-e, he-e.

Wr’-ai-E To*-Ga

(Free translation, p. 254; literal translation, p. 581)

. He’-dsi xtsi a’, a bi? da, tsi ga,

. Tsi’-zhu u-dse-the Pe-tho®-ba bi a’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Wi’-co"-ga, e-ki-e a-ka’, a bi" da, tsi ga,

. Wo?’-da hiu-dse ta o®-ga-tha ba tho®-ta zhi i" da, e’-ki-a bi a’,

a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Sho’-ka wa-ba-xi to" a’, a bi" da, tsi ga,

Wi’-co"-ga, e-gi-e a-ka’, a bi" da, tsi ga,

Wor’-da hiu-dse ta o®-ga-tha ba tho® ta zhi i" da, e’-gi-a bi a’,
a bi" da, tsi ga,

O’-to®-be ga-xa thi ha, e’-gi-a bi a’, a bi da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Sho’-ka wa-ba-xi to” a’, a bi® da, tsi ga,

. Thu-e’ xtsi the-e do" a’, a bi da, tsi ga,

. Wa’-zhi"-ga wa-tha-xthi thit-ge thit-kshe a’, a bi" da, tsi ga,
. E’-dsi xtsi a-thi® gi e do® a’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi? da, tsi ga,

. Wi’-zhi®-the, e tsi-the a’, a bi da, tsi ga,

438 THE OSAGE TRIBE [BTH. ANN. 36

=
ao

. The’ i-hiu-dse o0®-ga-the ta bi thit-kshe, e’ tsi-the a’, a bi" da,
tsi ga,

. She’ e to" a-tha, e-gi-e a-ka’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Wa’-zhi®-ga wa-tha-xthi thi®-ge thit-kshe a’, a bi" da, tsi ga,

. I’hiu-dse a-hiu bi a’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi da, tsi ga,

. O'-ga-wi"-xe do-ba ga-xe no"-zhi® a’, a bi" da, tsi ga,

Loe od od Wo So
PWN Re OO

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Ci’thu-ca ba do a’, a bi® da, tsi ga,

. Zho"’ pa-¢i pe-tho®-ba’, a bi® da, tsi ga,

28. Ga’ a-to™ a-ti a-ka’, a bi" da, tsi ga,

29. He’-dsi xtsi a’, a bi" da, tsi ga,

30. Ci’thu-¢a ba do" a’, a bi® da, tsi ga,

31. He’-dsi xtsi a’, a bi" da, tsi ga,

32. U’-l’u-be ha-tho"-¢ka do" a’, a bi" da, tsi ga,
33. Thiu’-xe-ts’a-zhi to" no a’, a bi® da, tsi ga,
34. E’-dsi xtsi hi no®-zhi® to" a’, a bi® da, tsi ga,

bo Ww bo
“1S Cr

35. He’-dsi xtsi a, a bi® da, tsi ga,

36. Ci’thu-¢a ba do® a’, a bi® da, tsi ga,

37. ’I’-pa-ci ha-tho"-cka do" a’, a bi" da, tsi ga,
38. E’-dsi xtsi hi no®-zhi® to" a’, a bi da, tsi ga,
39. He’-dsi xtsi a’, a bi" da, tsi ga,

40. ’I"’-cka shki a’, a bi® da, tsi ga,

41. Zha’-zhe o"-ki-to" tai tsi" da’, a bi" da, tsi ga.

42. He’-dsi xtsi a’, a bi da, tsi ga,

43. Ci’‘thu-ca ba do" a’, a bi® da, tsi ga,

44. Mo*’-xe pe-tho"-ba ha’, a bi" da, tsi ga,

45. Hi’-no®-zhi" a-ka’, a bi" da, tsi ga,

46. He’-dsi xtsi a’, a bi" da, tsi ga,

47. Wi’-co®-ga, e’-ki-a bi a’, a bi" da, tsi ga,

48. Wo®’-da ga-ni-tha ¢i o"-thu-¢a ba tho" ta zhi im da, e’-ki-e a-ka,
a bi® da, tsi ga,

49. He’-dsi xtsi a’, a bi" da, tsi ga,

50. O’-to"-be ga-xe tse a-tha, e’-ki-a bi a’, a bi™ da, tsi ga.

51. He’-dsi xtsi a’, a bi® da, tsi ga,

52. Sho’-ka wa-ba-xi to™ a’, a bi" da, tsi ga,

53. Thu-e’ xtsi the e do" a’, a bi® da, tsi ga,

54. ’I"’-zhu-¢ka zhu-dse thit-kshe no" a’, a bi® da, tsi ga,

55. He’-dsi xtsi a-thi" gi e do" a’, a bi" da, tsi ga,

56. Wi’-zhi"-the, e tsi-the a’, a bi" da, tsi ga,

57. The’ ci o®-ki-tha ba tho" tsi" da, e’ tsi-the a’, a bi® da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 439

58.
59.

. Sho’-ka wa-ba-xi to" a’,
. Thu-e’ xtsi the e do™ a
. 7[*’-zhu-cka ca-be thi®-kshe no® a’, a bi® da, tsi ga,

. E’-dsi xtsi a-thi" gi e do" a’, a bi? da, tsi ga,

. Wi’-zhi®-the, e’ tsi-the a’, a bi® da, tsi ga,

. The’ zhi®-ga ci gi-tha ba tho" tse i" da, e’ tsi-the a’, a bi” da, tsi ga,
. Zhi®’-ga ci gi-the mo®-thi® ta i tsi® da, e’ tsi-the a’, a bi" da, tsi ga,
. Zhi®’-ga ci gi-tha bi do" a’, a bi" da, tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,
She’ e-shno" u-tha-dse tha-to® she a’, wi-co®-ga, e’-gi-e a-ka’, a
bit da, tsi ga,

. Zhir’-ga ci ki-the mo"-thi® ta i tsi® da, e’ tsi-the a’, a bi® da, tsi ga,
. Ci’ki-the mo*-thi® bi do" a’, a bi" da, tsi ga,
. (Ci’ba-xtho-ga zhi ki-the mo*-thi® tai tsi" da, e’ tsi-the a’, a bi da,

tsi ga,

. He’-dsi xtsi a’, a bi da, tsi ga,
4. Xa’-dse no*-sha-tha-ge ki-the mo*-thi ta i tsi® da, e’ tsi-the a’,

a bi® da, tsi ga.

. He’-dsi xtsi a’, a bi" da, tsi ga,

a

a bi® da, tsi ga,

: z :
, a bi? da, tsi ga,

1’ ba-xtho-ga zhi ki-the mo®-thi® tai tsi® da, e’ tsi-the a’, a bi?
da, tsi ga,

. Xa/-dse no®-sha-tha-ge ki-the mo®-thi" tai tsi® da, e’ tsi-the a’,

a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. O’-to®-be ga-xa thi® ha, e’-gi-e a-ka’, a bi® da, tsi ga,
. Sho’-ka wa-ba-xi to" a’, a bi" da, tsi ga,

. Thu-e’ xtsi the e do" a’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. ’T*’-zhu-¢ka ¢i-ga-xu thit-kshe no" a
. He’-dsi xtsi a-thi® gi e do" a’, a bi® da, tsi ga,

. Wi’-zhit-the, e tsi-the a’, a bi® da, tsi ga,

4. The’ zhit-ga ¢i gi-tha ba tho™ tse i* da, e’ tsi-the a’, a bi da,

y

, a bi? da, tsi ga,

tsi ga,

. Zhit’-ga ¢i gi-the ta i tse a-tha, e’ tsi-the a’, a bi" da, tsi ga,
. Zhir’-ga ci gi-tha bi do" a’, a bit da, tsi ga,
. Ci’ ba-xtho-ga zhi ki-the mo*-thi® tai tsi" da, e’ tsi-the a’, a bit

da, tsi ga,

. Xa’-dse no™-sha-tha-ge ki-the mo®-thi" tai tsi" da, e’ tsi-the a’, a

bi® da, tsi ga,

. E’-dsi xtsi a’, a bi da, tsi ga,

. Sho’-ka wa-ba-xi to" a’, a bi" da, tsi ga,

. Thu-e’ xtsi the e do" a’, a bi" da, tsi ga,

. “[I®’-zhu-cka sha-be thit-kshe no" a’, a bi" da, tsi ga,

440

THE OSAGE TRIBE [PYH. ANN. 36

. He’-dsi xtsi a-thi" gi e do" a’, a bi" da, tsi ga,
. Wi’-zhi*-the, e tsi-the a’, a bi" da, tsi ga,
. The’ zhi®-ga ¢i gi-tha ba tho" tse i" da, e’ tsi-the a’, a bi" da,

tsi ga,

. He’-dsi xtsi a’, a bi da, tsi ga,

. Zhir’-ga ¢i gi-the mo®-thi" tai tsi” da, e’ tsi-the a’, a bi" da, tsi ga,
. Zhir’-ga ¢i gi-the mo*-thi" bi do” a’, a bi" da, tsi ga,

. Oi’ ba-xtho-ga zhi ki-the mo®-thi® tai tsi" da, e’ tsi-the a’, a bi"

da, tsi ga,

. Xa/-dse no"-sha-tha-ge ki-the mo®-thi® ta i tsi" da, e’ tsi-the a’, a

bi® da, tsi ga.

. E’-dsi xtsi a’, a bi® da, tsi ga,

2. Wi’-co"-ga, e’-ki-a bi a’, a bi® da, tsi ga,

. Wa’-xo-be pi-zhi a’, a bi" da, tsi ga,

4. We’-ki-k’o" thit-ge i" da, e’-ki-a bi a’, a bi® da, tsi ga,

. O’-to"-be ga-xe tse a-tha, e’-ki-a bi a’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Sho’-ka wa-ba-xi to" a’, a bi® da, tsi ga,

. Wi’-co"-ga, e’-gi-a bi a’, a bi" da, tsi ga,

. O’-to"-be tha-the tse a-tha, e’-gi-e a-ka’, a bi® da, tsi ga,
. E’-dsi xtsi a’, a bi? da, tsi ga,

. Sho’-ka wa-ba-xi to® a’, a bi® da, tsi ga,

. Thu-e’ xtsi the e do" a’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Mo®’-hi"-ci zhu-dse thi®-kshe no" a’, a bi" da, tsi ga,

. He’-dsi xtsi a-thi® gi e do® a’, a bi® da, tsi ga,

. Wi’-zhit-the, e’ tsi-the a’, a bi" da, tsi ga,

. The’ zhi-ga mo?-hi® tha ba tho" tse i" da, e’ tsi-the a’, a bi® da,

tsi ga,

. H’-dsi xtsi a’, a bi" da, tsi ga,
. Zhir’-ga mo®-hi® tha ba tho" ta zhi a’, wi-c¢o"-ga, e’-gi-e a-ka’, a

bi da, tsi ga,

. E’-zhi-¢ka u-to"-ga xtsi 1 da, e’-gi-e a-ka’, a bi® da, tsi ga,
. O’-to®-be ga-xa thi ha, e’-gi-e a-ka’, a bi" da, tsi ga,

2. H/-dsi xtsi a’, a bi® da, tsi ga,

. Sho’-ka wa-ba-xi to" a’, a bi® da, tsi ga,

. Thu-e’ xtsi the e do" a’, a bi" da, tsi ga,

. Mo®’-hit-ci to-ho thit-kshe no® a’, a bi" da, tsi ga,
. E’-dsi xtsi a-thi® gi e do a
. Wi’-zhi"-the, e’ tsi-the a’, a bi® da, tsi ga,

. The’ zhi®-ga mo?-hi® tha ba tho" tse i da, e’ tsi-the a’, a bi® da,

,

, a bi? da, tsi ga,

tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 441

. Zhi®’-ga mo"-hi® tha ba tho" ta zhi a’, wi-co"-ga, e’-gi-e a-ka’,

a bi® da, tsi ga,

. E’/-zhi-cka u-to®-ga xtsi’ i" da, e’-gi’-e, a-ka’, a by da, tsi ga,
. O’-to®-be ga-xa thi" ha, e’-gi-e a-ka’, a bi" da, tsi ga,

. Sho’-ka wa-ba-xi to" a’, a bi® da, tsi ga,

. Thu-e’ xtsi the e do" a’, a bi® da, tsi ga,

. Mo®’-hi®-ci ¢i i-ga-xu thit-kshe no® a’, a bi® da, tsi ga,

. E’-dsi xtsi a thi” gi e do" a’, a bi® da, tsi ga,

. Wi’-zhi®-the e tsi-the a’, a bi" da, tsi ga, |

. The’ zhi®-ga mo®-hi® tha ba tho" tse i" da, e’ tsi-the a’, a bi" da,

tsi ga,

. Zhi®’-ga mo®-hi® tha ba tho" ta zhi a’, wi-¢o"-ga, e’-gi-e a-ka’,

a bi® da, tsi ga,

. E’-zhi-cka u-to"-ga xtsi i" da, e’-gi-e a-ka’, a bi" da, tsi ga,
. O'-to®-be ga-xa thi" ha, e’-gi-e a-ka’, a bi" da, tsi ga,

. E’-dsi xtsi a’, a bi® da, tsi ga,

. Sho’-ka wa-ba-xi to" a’, a bi® da, tsi ga,

. Thu-e’ xtsi the e do” a’, a bi® da, tsi ga,

. Mo®’-hi®-ci ca-be thit-kshe no® a’, a bi® da, tsi ga,

. E’-dsi xtsi a-thi" gi e do" a’, a bi? da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Wi’-co®-ga, e’-ki-a bi a’, a bi® da, tsi ga,

. Wa’-xo-be pi-zhi a’, a bi® da, tsi ga,

. We’-ki-k’o" thi®-ge i" da, e’-ki-a bi a’, a bi” da, tsi ga,
. O’-to"-be ga-xe tse a-tha, e’-ki-a bi a’, a bit da, tsi ga,
. E/-dsi xtsi a’, a bi" da, tsi ga,

. Sho’-ka wa-ba-xi to” a’, a bi" da, tsi ga,

. Wi’-co?-ga, e-gi-a bi a’, a bi" da, tsi ga,

. O’-to®-be tha-the tse a-tha, e’-gi-a bi a’, a bi® da, tsi ga,
. E/-dsi xtsi a’, a bi" da, tsi ga,

. Sho’-ka wa-ba-xi to" a’, a bi® da, tsi ga,

. Thu-e’ xtsi the e do" a’, a bi® da, tsi ga,

. Mo®’-hi®-ci cka thi-kshe no" a’, a bi" da, tsi ga,

. E’-dsi xtsi a-thit gi e do" a’, a bi® da, tsi ga,

. Wi’-zhi®-the, e’ tsi-the a’, a bi® da, tsi ga,

. The’ zhi®-ga mo®-hi® tha ba tho" tse i® da, e tsi-the a’, a bi" da,

tsi ga,

. E/-dsi xtsi a’, -a bi® da, tsi ga,
. Zhi®’-ga mo®-hi® tha ba tho" ta zhi i" da, e’ tsi-the a’, a bi" da,

tsi ga,

. E’-zhi-cka u-to®-ga xtsi i" da, e’-gi-a bi a’, a bi" da, tsi ga,
. E’-dsi xtsi a’, a bi? da, tsi ga,
. O'-to®-be ga-xa thi" ha, e’-gi-e a-ka’, a bi® da, tsi ga,

442 THE OSAGE TRIBE (PTH. ANN. 36

167. Sho’-ka wa-ba-xi to" a’, a bi® da, tsi ga,

168. Thu-e’ xtsi the e do" a’, a bi" da, tsi ga,

169. Mo®’-hi" i-ba-btho-ga kshe no" a’, a bi" da, tsi ga,

170. E’-dsi xtsi a-thi® gi e do" a’, a bi® da, tsi ga,

171. Wi’-zhi®-the, e’ tsi-the a’, a bi® da, tsi ga,

172. The’ zhi"-ga mo*-hi" tha ba tho" tse i" da, e’ tsi-the a’, a bi® da,
tsi ga,

173. E’-dsi xtsi a’, a bi® da, tsi ga,

174. She’ sho" e tho, e’-gi-a bi a’, a bi" da, tsi ga,

175. She’ e shno” u-tha-dse tha to" she a’, wi-¢o"-ga, e’-gi-e a-ka’,

a bi® da, tsi ga,

176. He’-dsi xtsi a’, a bi® da, tsi ga,

177. Zhi®’-ga mo®-hi" the tai tsi® da, e’ tsi-the a’, a bi" da, tsi ga,

178. Zhir’-ga mo®-hi" tha bi do" a’, a bi® da, tsi ga,

179. Da’ i-ba-kshi®-da zhi ki-the mo®-thi® ta i tsi" da, e’ tsi-the a’,
a bi" da, tsi ga,

180. He-dsi xtsi a’, a bi" da, tsi ga,

181. Mo®’-hi® gi-pa-hi ki-the mo®-thi® ta i tsi da, e’ tsi-the a’, a bit
da, tsi ga. ;

182. He’-dsi xtsi a’, a bi® da, tsi ga,

183. Wi’-co"-ga, e’-ki-a bi a’, a bi® da, tsi ga,

184. Wa/-xo-be pi-zhi a’, a bin da, tsi ga,

185. We’-ki-k’o® thit-ge i" da, e’-ki-e a-ka’, a bi® da, tsi ga,

186. O’-to®-be ga-xe tse a-tha, e’-ki-a bi a’, a bi® da, tsi ga,

187. E’-dsi xtsi a’, a bi" da, tsi ga,

188. Sho’-ka wa-ba-xi to” a’, a bi® da, tsi ga,

189. Wi’-¢o"-ga, e-gi-e a-ka’, a bi® da, tsi ga,

190. Wa’-xo-be pi-zhi a’, a bi® da, tsi ga,

191. We’-ki-k’o" thit-ge i" da, e’-gi-e a-ka’ a bi" da, tsi ga,

192. O/-to®-be ga-xa thi ha, e’-gi-e a-ka, a bi® da, tsi ga,

193. E’-dsi xtsi a’, a bi" da, tsi ga,

194. Sho’-ka wa-ba-xi to" a’, a bi® da tsi ga,

195. Thu-e’ xtsi the e do" a’, a bi" da, tsi ga,

196. Ca’-gtho-hi to" no" a’, a bi" da, tsi ga,

197. E’-dsi xtsi a-thi® gi-e do" a’, a bi® da, tsi ga,

198. Wi’-zhi"-the, e’ tsi-the a’, a bi® da, tsi ga,

199. The’ zhi®-ga we-ga-thu-ca ba tho" tse a-tha, e’ tsi-the a’, a bi®
da, tsi ga,

200. He’-dsi xtsi a’, a bi® da, tsi ga,

201. Zhit’-ga we-ga-thu-¢a ba tho" ta zhi i" da, e’-gi-e a-ka’, a bi?
da, tsi ga

202. E’/-zhi-cka u-to"-ga xtsi i" da, e’-gi-e a-ka’, a bi®.da, tsi ga,

203. O’-to"-be ga-xa thi" ha, e’-gi-e a-ka’, a bi" da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 443

204.
205.
206.
207.
208.
209.
210.

bo bo
bo bh
(OE Ww)

bo
rss

bo Ww b&b bo
Now bw Ww

bo
bo
Ke)

“Im Or

i)
ca

He’-dsi xtsi a’, a bi® da, tsi ga,

Sho’-ka wa-ba-xi to" a’, a bi® da, tsi ga,

Thu-e’ xtsi the-e do" a’, a bi" da, tsi ga,

(a’-gtho-ha-sho-ga to® no" a’, a bi" da, tsi ga,

E’-dsi xtsi a-thi® gi-e do" a’, a bi" da, tsi ga,

Wi’-zhi"-the, e’ tsi-the a’, a bi® da, tsi ga,

The zhi®-ga:we-ga-thu-¢a ba tho" tse i" da, e tsi-the a, a bi" da,
tsi ga,

. Zhi®’-ga we-ga-thu-ca ba tho" ta zhi a, wi-¢o-ga, e’-gi-a bi a’,

a bi" da, tsi ga,

. E’-zhi-cka u-to"-ga xtsi i" da, e’-gi-a bi a’, a bi" da, tsi ga,
. E/-dsi xtsi a’, a bi" da, tsi ga,
. O'-to"-be ga-xa thi" ha, e’-gi-e a-ka’, a bi" da, tsi ga,

. Sho’-ka wa-ba-xi to” a’, a bi® da, tsi ga,

. Thu-e’ xtsi the-e do" a’, a bi® da, tsi ga,

. Po®’-to®-ga hi to® no” a’, a bi" da, tsi ga,

. E’-dsi xtsi a-thi® gi-e do" a’, a bi® da, tsi ga,

. Wi’-zhi"-the, e’ tsi-the a’, a bi® da, tsi ga,

. The’ zhi®-ga we-ga-thu-¢a ba tho tse i7 da, e’, tsi-the a’, a bit

da, tsi ga,

. Zhi®’-ga we-ga-thu-¢a ba tho" ta zhi a’, wi-co"-ga, e’-gi-e a-ka’,

a bi" da, tsi ga,

. E’-zhi-cka u-to®-ga xtsi i da, e’-gi-e a-ka’, a bi" da, tsi ga,
. O’-to®-be ga-xa thi ha, e’-gi-e a-ka’, a bi" da, tsi ga,

. E’-dsi xtsi a’, a bi® da, tsi ga,

Sho’-ka wa-ba-xi to? a’, a bi® da, tsi ga
. ? Je t= tet |
Thu-e’ xtsi the-e do® a’, a bi® da, tsi ga

’ A) >]
Pi’-ci-hi to® no" a’, a bi® da, tsi ga
; ¢ dite. ?
E’-dsi xtsi a-thi® gi-e do" a’, a bi" da, tsi ga,

. Wi’-zhit-the, e’ tsi-the a’, a bi" da, tsi ga,
. The’ zhit-ga we-ga-thu-ca ba tho" tse 1" da, e’ tsi-the a’, a bi®

da, tsi ga,

. Zhi®’-ga we-ga-thu-c¢a ba tho” ta zhi a’, wi-¢o"-ga, e’-gi-e a-ka’,

a bi® da, tsi ga,

. E’-zhi-cka u-to®-ga xtsi 1? da’, a bi" da, tsi ga,
. E’-dsi xtsi a’, a bi® da, tsi ga,
. O’-to"-be ga-xa thi® ha, e’-gi-a bi a’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Sho’-ka wa-ba-xi to" a’, a bi" da, tsi ga,

. Thu-e’ xtsi the-e do" a’, a bi" da, tsi ga,

. Zho®’-zhi-hi to® no® a’, a bi da, tsi ga,

. E’-dsi xtsi a-thi" gi-e do" a’, a bi" da, tsi ga,

THE OSAGE TRIBE [ETH. ANN. 36

. Wi’-zhi®-the, e’ tsi-the a’, a bi" da, tsi ga,
. The’ zhi®-ga we-ga-thu-ca ba tho® tse 1" da, e’ tsi-the a’, a bi®

da, tsi ga,

2. Zhiv’-ga we-ga-thu-ca ba tho ta zhi a’, wi-co"-ga, e’-gi-e a-ka’

a bi® da, tsi ga,

. E’-zhi-¢ka u-to®-ga xtsi i" da, e’-gi-e a-ka’, a bi® da, tsi ga,
. O'-to"-be ga-xa thi® ha, e-gi-e a-ka’, a bi® da,-tsi ga,

. E’-dsi xtsi a’, a bi" da, tsi ga,
. Sho’-ka wa-ba-xi to" a’, a bi" da, tsi ga,
. Thu-e’ xtsi the-e do" a’, a bi" da, tsi ga,
3. Zho"’-sha-be to" no" a’, a bi® da, tsi ga,
. E’-dsi xtsi a-thi" gi-e do" a’, a bi® da, tsi ga,
. Wi’-zhi"-the, e’ tsi-the a’, a bi" da, tsi ga,
. The’ zhi*-ga we-ga-thu-ca ba tho" tse 1 da, e’ tsi-the a’, a bi® da,

ts1 ga,

. Zhit’-ga we-ga-thu-ca ba tho™ ta zhi a’, wi-co"-ga, e’-gi-e a-ka’,

a bi® da, tsi ga,

3. E’-zhi-¢ka u-to"-ga xtsi i" da, e’-gi-a bi a’, a bi" da, tsi ga,
. O/-to®-be ga-xa thi® ha, e’-gi-a bi a’, a bi" da, tsi ga,

. E’-dsi xtsi a’, a bi da, tsi ga,

. Sho’-ka wa-ba-xi to" a’, a bi® da, tsi ga,

. Thu-e’ xtsi the-e do" a’, a bi" da, tsi ga,

. O’-k’u-be ha-tho®-c¢ka do" a’, a bi" da, tsi ga,

. Thiu’-xe ts’a-zhi to" no® a’, a bi" da, tsi ga,

. E’-dsi xtsi a-thi® gi-e do" a’, a bi" da, tsi ga,

. Wi’-zhi®-the, e’ tsi-the a’, a bi" da, tsi ga,

. The’ zhi-ga we-ga-thu-¢a ba tho” tse i® da, e’ tsi-the a’, a bi"{da,

isi ga,

. She’ e-shno" u-tha-dse tha to™ she a’, wi-co®-ga, e’-gi-e a-ka’

a bi" da, tsi ga,

4. Zhit’-ga we-ga-thu-ca mo"-thi" ta i tsi" da, e’ tsi-the a’, a biyda,

tsi ga,
Zhi®’-ga we-ga-thu-ca mo*-thi" bi do” a’, a bi® da, tsi ga,
We’-ki-i-he-the mo®-thi® tai tsi™ da, e’ tsi-the a’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Mo®’-hi® i-ba-btho-ga kshe no" a’, a bi" da, tsi ga,

. Gthu’-ce a-tsia-tha bi a’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,

. Mo®’-hi" no"-pe-wa-the xtsi i" da, e’-ki-a bi a’, a bi da, tsi ga,

. Mo®’-hi" wa-ko"-da xtsi i" da, e’-ki-a bi a’, a bi” da, tsi ga,

. Mo®/-hit-wa-ko"-da shki a’, a bi" da, tsi ga,

. Zhit’-ga zha-zhe ki-to™ ta i tsi" da, e’ tsi-the a’, a bi" da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE

~I
Or

K’-dsi xtsi a’, a bi da, tsi ga,
6. Mo*’-hi" i-ba btho-ga do" a’, a bi® da, tsi ga,
7. I’-ba-¢po" a-tsia-tha bi a’, a bi® da, tsi ga,
8. Wa/’-bi® ba-dsu-she gthe to® a’, a bi® da, tsi ga,
79. He’-dsi xtsi a’, a bi® da, tsi ga,
80. Ba’-zha-be a-tsia-tha bi a’, a bi® da, tsi ga,
81. Ta’-dse e-no®-ha xtsi kshi-the to" a’, a bi® da, tsi ga,
82. He’-dsi xtsi a’, a bi® da, tsi ga,
283. Ba’-xo® a-tsia-tha bi a’, a bi® da, tsi ga,
284. He’-dsi xtsi a’, a bi" da, tsi ga,
85. Ba’-cke-be a-tsia-tha bi a’, a bi" da, tsi ga,
286. He’-dsi xtsi a’, a bi" da, tsi ga,
87. We’-tsi® ho-no®-ka e’-go" kshe a’, a bi" da, tsi ga.
88. Gthi’-shto" a-tsia-tha bi a’, a bi® da, tsi ga,
289. E’-dsi xtsi a’, a bi® da, tsi ga,
290. No®’-be u-bi-zhu-zhu-e do® a’, a bi" da, tsi ga,
291. Bi’-hu-to® u-ha-ha-e to" a’, a bi® da, tsi ga,

ww Ww bw vw

292. He’-dsi xtsi a’, a bi® da, tsi ga,

293. Wi’-¢o"-ga, e’-ki-a bi a’, a bi® da, tsi ga,

294, Wa’-xo-be pi-zhi a’, a bi da, tsi ga,

295. We’-ki-k’o" thit-ge i" da, e’-ki-a bi a’, a bi" da, tsi ga,
296. O’-to®-be ga-xe tse a-tha, e’-ki-a bi a’, a bi" da, tsi ga,
297. He’-dsi xtsi a’, a bi® da, tsi ga,

298. Sho’-ka wa-ba-xi to" a’, a bi? da, tsi ga,

299. Wi’-co®-ga, e-gi-a bi a’, a bi" da, tsi ga,

300. Wa’-xo-be pi-zhi a’, a bi da, tsi ga,

301. We’-ki-k’o" thi®-ge i" da, e’-gi-a bi a’, a bi® da, tsi ga,
302. O’-to®-be ga-xa thi® ha, e’-gi-a bi a’, a bi" da, tsi ga,
303. He’-dsi xtsi a’, a bi® da, tsi ga,

304. Sho’-ka wa-ba-xi to® a’, a bi" da, tsi ga,

305. Ho®’-ba i-ta-xe tho"-dsi a’, a bi® da, tsi ga,

306. Ga’-gi-gi-dse hi-the no*-zhi® a’, a bi® da, tsi ga,

307. He’-dsi xtsi a’, a bi" da, tsi ga,

308. O’-pa-ce tho® dsi a’, a bi® da, tsi ga,

309. Wi’-¢o"-ga gi thi" da, e’-ki-a bi a’, a bi® da, tsi ga,
310. He’-dsi xtsi a’, a bi® da, tsi ga,

311. O’-gi-ki-a ba thi" ha, e’-ki-a bi a’, a bi" da, tsi ga,
312. He’-dsi xtsi a’, a bi da, tsi ga,

313. Hi’-ko® ga-xo-dse xtsi gthi no*-zhi® to" a’, a bi® da, tsi ga,
314. Wi’-¢o"-ga, e’-gi-a bi a’, a bi da, tsi ga,

315. Ha’ ta ha xtsi a’, a bit da, tsi ga,

316. Wa’-xpa-thi® tha thi"-sha zhi no® a’, a bi® da, tsi ga,
317. He’-dsi xtsi a’, a bi" da, tsi ga,

THE OSAGE TRIBE [ETH. ANN. 36

. Wi'-zhi"-the, e’ tsi-the a’, a bi" da, tsi ga,
. U’-k’u-be wi pshi a/-tha, wi-zhi"-the, e’ tsi-the a’, a bi® da,

tsi ga,

20. Or’-ha-go" mo"-zhi xtsi i" da, e’ tsi-the a’, a bi" da, tsi ga,
1. He’-dsi xtsi a’, a bit da, tsi ga,

. Wi’-¢o"-ga, e’-gi-a bi a’, a bi® da, tsi ga,

. Ho’-to®-be ga-xa thi" ha, e’-gi-a bi a’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Sho’-ka wa-ba-xi to" a’, a bi" da, tsi ga,

. Ho®’-ba 1-ta-xe tho™-dsi a’, a bi" da, tsi ga,

. Ga’-gi-gi-dse hi-the no™-zhi® a’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi? da, tsi ga,

. O’-pa-ce tho™-dsi a’, a bi" da, tsi za,

. Wi’-¢o"-ga gi thi" i" da, e’-ki-a bi a, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bit da, tsi ga,

. U’-gi-ki-a ba thit ha, e’-ki-a bi a’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Wi’-¢o"-ga, e-gi-a bi a’, a bi® da, tsi ga,

. Ha’ ta ha xtsi a’, a bi? da, tsi ga,

. Wa’-xpa-thi® tha thit-sha zhi no", e’-gi-a bi a’, a bi" da, tsi ga,
. He’-dsi xtsi a’, a bi" da, tsi ga,

. Wi'-zhit-the, e’ tsi-the a’, a bi" da, tsi ga,

. U’-k’u-be tho®-ba pshi a-tha, e’ tsi-the a’, a bi® da, tsi ga,
. Or’-ha-go" mo*-zhi xtsi i" da, e’ tsi-the a’, a bi" da, tsi ga,
. He’-dsi xtsi a’, a bi" da, tsi ga,

. Wi’-co®-ga, e-gi-a bi a’, a bi" da, tsi ga,

. Ho’-to"-be ga-xa thi® ha, e’-gi-e a-ka’, a bi® da, tsi ga,

4. H’-dsi xtsi a’, a bi? da, tsi ga,

. Sho’-ka wa-ba-xi to" a’, a bi® da, tsi ga,

. Ho®’-ba i-ta-xe tho" dsi a’, a bi" da, tsi ga,
. Ga’-gi-gi-dse hi-the no™-zhi® a
. E’-dsi xtsi a’, a bit-da, tsi ga,
. O/-pa-¢e tho® dsi a’, a bi" da, tsi ga,

. Wi’-co"-ga gi thi" 1” da, e’-ki-a bi a’, a bi® da, tsi ga,

. O/-gi-ki-a ba thi ha, e’-ki-e a-ka’, a bi" da, tsi ga,

. K’-dsi xtsi a’, a bi da, tsi ga,

. Wi’-co"-ga, e-gi-a bi a’, a bi" da, tsi ga,

. Ha’ ta ha xtsi a’, a bi® da, tsi ga,

. Wa/’-xpa-thi" tha thi"-sha zhi no®, e’-gi-a bi a’, a bi® da, tsi ga,
. E’-dsi xtsi a’, a bi" da, tsi ga,

. Shi’-no™-dse ga-xo-dse xtsi a’, a bi" da, tsi ga,

. Gthi’-no®-zhi" to" a’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi? da, tsi ga,

. Wi’-zhi®-the, e’ tsi-the a’, a bi® da, tsi ga,

. U’-k’u-be tha-bthi® pshi a-tha. e’ tsi-the a’, a bi® da, tsi ga,

/

, a bi® da, tsi ga,

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 447

362.
363.
364.
365.
366.
367.
368.

369.

370.
371.
372.
373.
374.
375.
376.
377.
378.
379.
380.
381.
382.
383.
384.

385.
3586.
387.
3588.
389.
390.
391.
392.
393.
394,

395.
396.
397.
398.
599.

400.
401.

E’-dsi xtsi a’, a bi® da, tsi ga,

Wi’-zhi-the, e’ tsi-the a’, a bi" da, tsi ga,

Ni’-ka wi? u-shko® bi tse a-tha, e’ tsi-the a’, a bi® da, tsi ga,

O’-shko® ho® to®, e’-gi-e a-ka’, a bi" da, tsi ga,

E’-dsi xtsi a’, a bi® da, tsi ga,

Wi’-zhi"-the, e’ tsi-the a’, a bi" da, tsi ga,

Ci’-pa zha-ta xtsi bi tse a’, wi-zhi®-the, e’ tsi-the a’, a bit da,
tsi ga,

Xa’-dse no®-xtho"-zhe i-tse-tha bi tse a tha, e’ tsi-the a’, a bi?
da, tsi ga,

E’-dsi xtsi a’, a bi® da, tsi ga,

Wi’-co"-ga, e’-gi-a bi a’, a bi da, tsi ga,

Wa’-xo-be pi-zhi a’, a bi? da, tsi ga,

We’-ki-k’o® thit-ge i" da, e’-gi-a bi a’, a bi® da, tsi ga,

O’-to®-be ga-xa thi" ha, e’-gi-a bi a’, a bi® da, tsi ga,

K’-dsi xtsi a’, a bi® da, tsi ga,

Sho’-ka wa-ba-xi to® a’, a bi® da, tsi ga,

Thu-e’ xtsi the-e do" a’, a bi® da, tsi ga,

He’-dsi xtsi a’, a bi® da, tsi ga,

Ho?’-ba i-ta-xe tho" dsi a’, a bi" da, tsi ga,

Ga’-gi-gi-dse hi-the non™zhi® a’,a bi® da, tsi ga,

E’-dsi xtsi a’, a bi® da, tsi ga,

Ho/’-pa-ce tho” dsi a’, a bi® da, tsi ga,

Wi’-co"-ga she-gthi i" da, e’-ki-a bi a’, a bi® da, tsi ga,

I’-zhu-zhu-ba xtsi gi thi" i? da, we-to®-i" i" da, e’-ki-a bi a’, a bi"
da, tsi ga,

E’-dsi xtsi a’, a bi® da, tsi ga,

O’-gi-ki-a ba thi" ha, e’-ki-e a-ka’, a bi da, tsi ga,

E’-dsi xtsi a’, a bi" da, tsi ga,

Wi’-co"-ga, e’-gi-a bi a’, a bi" da, tsi ga,

Ha’-ta-ha xtsi a’, a bi® da, tsi ga,

Wa’-xpa-thi® tha thi-she zhi no*, e’-gi-e a-ka’, a br da, tsi ga,

E’-dsi xtsi a’, a bi® da, tsi ga,

Wi’-zhi"-the, e’ tsi-the a’, a bi® da, tsi ga,

U’-k’u-be do-ba pshi a-tha, e’ tsi-the a’, a bi® da, tsi ga,

Ni’-ka wi" u-shko® bi tse e-pshe no® e-dsi, a-ka’, wi-zhi"-the, e’
tsi-the a’, a bi da, tsi ga,

E’-dsi xtsi a’, a bi® da, tsi ga,

O’-shko® ho® to®, e’ tsi-the a’, a bi" da, tsi ga,

K’-dsi xtsi a’, a bi® da, tsi ga,

Wi'-zhi®-the, e’ tsi-the a’, a bi® da, tsi ga,

No®’-pe-wa-the xtsi a-ka’, wi-zhi®-the, e’ tsi-the a’, a bi® da,
tsi ga,

K’-dsi xtsi a’, a bi® da, tsi ga,

Wa’-pa-hi to® a-ka tha, e’ tsi-the a’, a bi® da, tsi ga,

448

402.
403.
404.
405.
406.
407.
408.
409.
410.
411.
412.
413.
414.
415.
416.

417.
418.
419.

420.
421.
422.
423.
424.
425.

426.
427.
428.
429.
430.
431.
432.

433.
434.
435.
436.
437.
438.
439.
440.

441.
442.

THE OSAGE TRIBE [ PTH. ANN. 36

Kt’-dsi xtsi a’, a bi® da, tsi ga,

Wi’-co"-ga, e’-ki-a bi a’, a bi® da, tsi ga,

Wa’-xo-be pi-zhi a’, a bi" da, tsi ga,

We’-ki-k’o" thi-ge i" da, e’-ki-a bi a’, a bi® da, tsi ga,
Thi’-to-ge gtha ba thi® ha, e’-ki-a bi a’, a bi® da, tsi ga,
E’-dsi xtsi a’, a bi® da, tsi ga,

We’-tsi® ho no®-ka e’-go" kshe no® a’, a bi® da, tsi ga,
Gthu’-ce a-tsia-tha bi a’, a bi" da, tsi ga,

K’-dsi xtsi a’, a’ bi? da, tsi ga,

U’-zho"-ge wi®-a-ha ¢i-thu-ce to a’, a bi" da, tsi ga,
E’-dsi xtsi a’, a bi® da, tsi ga,

U’-ba-no® the do-ba kshi the a-ka’, a bi® da, tsi ga,
K’-dsi xtsi a’, a bi" da, tsi ga,

We’-do-ba o®-tse dsi a’, a bi® da, tsi ga,

I’-ga-dsi-o" i-he-the a-ka’, a bi" da, tsi ga,

He’-dsi xtsi a’, a bi" da, tsi ga,

Wi’-zhi"-the, e’-tsi-the a’, a bi® da, tsi ga,

Ni/-ka wi" e-dsi a-ka e-pshe no™ the a-ka’, wi-zhi"-the, e’ tsi-
the a’, a bi da, tsi ga,

K’-dsi xtsi a’, a~bi® da, tsi ga,

U’-shko" ho" to®, e’ tsi-the a’, a bi" da, tsi ga,

K’-dsi xtsi a’, a bi" da, tsi ga,

Wi’-zhi"-the, e’ tsi-the a’, a bi® da, tsi ga,

No®’-pe-wa-the xtsi bi a’, wi-zhi®-the, e’ tsi-the a’, a bi" da, tsi ga,

Da’-do® ni the thi"-ge a-ka e-zha mi a’, wi-zhi®-the, e’ tsi-the
a’, a bi” da, tsi ga,

Wa’-pa-hi to" a-ka tha, e’ tsi-the a’, a bi" da, tsi ga,

E’-dsi xtsi a’, a bi® da, tsi ga,

He’ zhi®-ga to" a-tha, wi-zhi®-the, e’ tsi-the a’, a bi® da, tsi ga,

Hy’-dsi xtsi a’, a bi® da, tsi ga, :

No®’-pe-wa-the xtsi bi a’, wi-zhi®-the, e’ tsi-the a’, a bi? da, tsi ga,

Kt’-dsi xtsi a’, a bi da, tsi ga,

Wa’zhi® pi-zhi xtsi bi a’, wi-zhi"-the, e’ tsi-the a’, a bi® da, tsi ga,

Kt’-dsi xtsi a’, a bi" da, tsi ga,

Thi’-to-ge gtha ba thi" ha, e’-ki-a bi a’, a bi" da, tsi ga,
He’-dsi xtsi a’, a bi® da, tsi ga,

We’-tsi” ho no®-ka e’-go" kshe a’, a bi® da, tsi ga,
Gthu’-ce a-tsia-tha bi a’, a bi" da, tsi ga,

No*’-be u-bi-zhu-zhu the a-ka’, a bi" da, tsi ga,
Bi’-hu-to" u-ha-ha e a-ka’, a bi® da, tsi ga,

K’-dsi xtsi a’, a bi® da, tsi ga,

Wi’-zhi"-the, e’ tsi-the a’, a bi" da, tsi ga,

Ni’-ka wi" e-dsi a-ka e-pshe no® e-dsi a-ka’, wi-zhi"-the, e’ tsi-
the a’, a bi® da, tsi ga,

A @ oe wee ee ore

a ee

0 isd

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 449

443.
444,
445.
446.
447.

448.
449.

450.
451.
452.
453.

454.
455.
456.
457.
458.
459.
460.
461.
462.
463.

464.
465.
466.
467.
468.
469.

470.
471.
472.
473.
474.
475.

476.
477.
478.
479.
480.
481.

He’-dsi xtsi a’, a bi" da, t8i ga,

U’-shko" ho" to", e’-gi-e a-ka’, a bi® da, tsi ga,

Wi’-zhi"-the, e’ tsi-the a’, a bi" da, tsi ga,

Wa’-pa-hi to" a-ka tha, e’ tsi-the a’, a bi" da, tsi ga,

No’-pe-wa-the xtsi a-ka’, wi-zhi™-the, e’ tsi-the a’, a bi® da,
tsi ga,

K’-dsi xtsi a’, a bi® da, tsi ga,

Wa’-zhi" pi-zhi xtsi a-ka’, wi-zhi"-the, e’ tsi-the a’, a bi® da,
tsi ga,

K’-dsi xtsi a’, a bi® da, tsi ga,

Wi’-¢o"-ga, e’-ki-a bi a’, a bi da, tsi ga,

Thi’-to-ge gtha ba thi™ ha, e’-ki-e a-ka’, a bi" da, tsi ga,

Tsi’-zhu u-dse-the pe-tho"-ba ni-ka-shi-ga ba do" a’, a bi® da,
tsi ga,

Xtha’-xtha thi"-ge xtsi ni-ka-shi-ga a-ka’, a bi® da, tsi ga,

E’-dsi xtsi a’, a bi® da, tsi ga,

Ni’-ka wi-o"-wo® the e’-shki do" a’, a bi® da, tsi ga,

Wa’-no"-xe a-dsi the ta tsi" da, e’-ki-e a-ka’, a bi® da, tsi ga,

K’-dsi xtsi a’, a bi® da, tsi ga,

Wa’-dsu-ta be i-zhi®-ge shki do™ a’, a bi" da, tsi ga,

Wa’-no"-xe a-dsi the ta tsi" da, e’-ki-e a-ka’, a bi® da, tsi ga,

K’-dsi xtsi a’, a bi? da, tsi ga,

To’-ka no®-zhi® wi-o"-wo® the e’-shki do" a’, a bi® da, tsi ga,

Wa’-no"-xe a-dsi the ta tsi" da, e’-ki-a bi a’, a bi® da, tsi ga,

E’dsi xtsi a’, a bi da, tsi ga,

We’-tsi® ho no®-ka e’-go" kshe a’, a bi® da, tsi ga,
Gthu’-ce a -tsia-tha bi a’, a bi® da, tsi ga,

E’-dsi xtsi a’, a bi® da, tsi ga,

No®’-be u-bi-zhu-zhu the a-ka’, a bi" da, tsi ga,
Bi’-hu-to® u-ha-ha e’ a-ka, a bi® da, tsi ga,

E’dsi xtsi a’, a bi® da, tsi ga,

Thi’-to-ge gtha ba thi™ ha, e’-ki-a bi a’, a bi® da, tsi ga,
K’-dsi xtsi a’, a bi® da, tsi ga,

We’-tsi® ho no®-ka e’-go" kshe a’, a bi da, tsi ga,
Gthi’-u-bthi® a-tsia-tha ba do" a’, a bi® da, tsi ga,
Wi’-tsi-go ga-ho’-sho" u-ha ba do” a’, a bi® da, tsi ga,

K’-dsi xtsi a’, a bi® da, tsi ga,

We’-tsi" ho no®-ka e’-go® kshe a’, a bi® da, tsi ga,
I’-tho®-bi-o® tse dsi a’, a bi" da, tsi ga,

Thi-u’-bthi® a-tsia-the a-ka’, a bi® da, tsi ga,

K’-dsi xtsi a’, a bi® da, tsi ga,

Wi’-tsi-go ga-ta-kshi® i-the-tha bi to® a’, a bi" da, tsi ga,
2786—21 29

507.
. A’-dsu-ta i-ga-¢i-ge ki-the mo®-thi® ta i tsi" da, e’ tsi-the a’, a

509.
510.

511.
512.
513.
514.
515.
516.
517.
618.
619.
520.

THE OSAGE TRIBE [PTH, ANN, 36

. E’-dsi xtsi a’, a bi" da, tsiga, *

. I’-tha-bthi®-o tse dsi a’, a bi® da, tsi ga,

. We’-tsi® ho no®-ka e’-go" kshe a’, a bi® da, tsi ga,

. Gthi’-u-bthi® a-tsia-tha ba do" a’, a bi" da, tsi ga,

. Wi’-tsi-go ni-dse a-ta mo®-gthe thi"-kshe ga-xe a-ka’, a bi® da,

tsi ga,

. E’-dsi xtsi a’, a bi® da, tsi ga,

. We’-do-ba o® tse dsi a’, a bi® da, tsi ga,

. We’-tsi® ho no®-ka e’-go" kshe a’, a bi® da, tsi ga,

. Gthi’-u-bthi® a-tsia-tha ba do" a’, a bi" da, tsi ga,

. Ha’-shi pa-gthe xtsi a’, a bi® da, tsi ga,

. Wa’-bi® ga-ta-the gthi i-he-the a-ka’, a bi da, tsi ga,

. E’-dsi xtsi a’, a bi® da, tsi ga,

. Wi’-co®-ga, e’-ki-a bi a’, a bi® da, tsi ga,

. Thi’-to-ge gtha ba thi" ha, e’-ki-e a-ka’, a bi™ da, tsi ga,
. E’-dsi xtsi a’, a bi® da, tsi ga,

. A’-bi-ta-ta a-ka’, a bi" da, tsi ga,

. E’-dsi xtsi a’, a bi® da, tsi ga,

. Zhe’-ga tha-ta kshe a’, a bi" da, tsi ga,

. Ga’-wi? a tsia-the a-ka’, a bi® da, tsi ga,

. Wa’-shi® u-ba-zhi® tsi-the ga-xe a-ka’, a bi" da, tsi ga,

. E’-dsi xtsi a’, a bi® da, tsi ga,

. [-u’-tha-btho"-ce a tsia-tha bi a’, a bi® da, tsi ga,

. E’-dsi xtsi a’, a bi® da, tsi ga,

. I’ u-wa-no*-be xtsi i" da, e’-ki-a bi a’, a bi" da, tsi ga,
506.

Zhi®’-ga no®-bthe the mo*-thi® ta i tsi® da, e’ tsi-the a’, a bi" da,
tsi ga,
Zhi®’-ga no"-bthe the mo*-thi® bi do" a’, a bi® da, tsi ga,

bi® da, tsi ga,

K’-dsi xtsi a’, a bi® da, tsi ga,

Ni’ da-ka-dse u-bi-do® mo*-thi® ta i tsi" da, e’ tsi-the a’, a bi®
da, tsi ga,

Zhe’-ga tha-ta thi®-kshe a’, a bi® da, tsi ga,

Ga’-wi® a-tsia-tha bi a’, a bi® da, tsi ga,

K’-dsi xtsi a’, a bi® da, tsi ga,

(1’-¢i-ga zhi xtsi i" da, e’-ki-a bi a’, a bi" da, tsi ga,

We’-ki-k’o" the mo®-thi® ta i tsi" da, e’ tsi-the a’, a bi" da, tsi ga,
He’-dsi xtsi a’, a bi® da, tsi ga,

We’-thi® ca-gi xtsi i" da, e’-ki-a bi a’, a bi® da, tsi ga,

E’-dsi xtsi a’, a bi® da, tsi ga,

Wa’-xo-be o"-gi-the ta i tsi" da, e’ tsi-the a’, a bi" da, tsi ga,
We’-thi®-¢a-gi shki a’, a bi da, tsi ga,

;
#
€
¢

a ee ee es ee

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 451

521.
522.
. We’-thi"-ga-xe shki a’, a bi® da, tsi ga,

. Zha’-zhe o®-ki-to" ta i tsi" da, e’ tsi-the a’, a bi® da, tsi ga,
. E’-dsi xtsi a’, a bi® da, tsi ga,

. We’-thi®-zhi®-ga shki a’, a bi” da tsi ga,

. Zha’-zhe o®-ki-to" ta i tsi" da, e’ tsi-the a’, a bi® da, tsi ga,

Zha’-zhe o0®-ki-to" ta i tsi" da’, e tsi-the a’, a bi" da, tsi ga,
E’-dsi xtsi a’, a bi" da, tsi ga,

. O’-tho®-da ga thi®-kshe a’, a bi® da, tsi ga,
. Wa’-xo-be o*-gi-the ta i tsi" da, e’ tsi-the a’, a bi" da, tsi ga,
. Tse’-ha-wa-gthe o®-gi-the o®-mo®-thi® ta i tsi da, e’ tsi-the a’,

a bi® da, tsi ga,

. Zhi®’/-ga i-gi-ni-tha mo*-thi® ta i tsi" da, e’ tsi-the a’, a bi" da,

tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,
. Mi’ hi-e ge ta, a bi® da, tsi ga,
. Wa’-pa-hi a-kia-sho" thi®-ge a-thi® a-hi bi shki do" a’, a bi® da,

tsi ga,

. Wa’-pa-hi ge go" bi ki-the mo®-thi" ta i tsi" da, e’ tsi-the a’, a

bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,
. Mi’ hi-e ge ta’, a bi" da, tsi ga,
. Wa’-pa-hi u-kia-sho" thi®-ge a-thi® a-hi bi shki do" a’, a bi® da,

tsi ga,

. Wa’-pa-hi a-gtha ba zhi o°-ki-the o"-mo®-thi® ta i tsi" da, e’

tsi-the a’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,
. Mi’ hi-e ge ta’, a bi® da, tsi ga,
. Wa’-pa-hi u-kia-sho® thi®-ge a-thi® a-hi bi shki do a’, a bi® da,

tsi ga,

. Wa’-pa-hi a-ki-tha-zha-ta bi o®-ki-the o®-mo"-thi® ta i tsi® da,

e’ tsi-the a’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi" da, tsi ga,
. Mi’hi-e ge ta’, a bi? da, tsi ga,
. Wa/-pa-hi u-kia-sho" thi"-ge a-thi" a-hi bi shki do" a’, a bi" da,

tsi ga,

. Wa’-pa-hi a-bu-zha-zha-ta bi ki-the mo®-thi™ ta i tsi® da, e’

tsi-the a’, a bi" da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

. Thi’-u-ba-he tha-ta ga kshe a’, a bi® da, tsi ga,
. Ga/-wi" a-tsia, the a-ka’, a bi® da, tsi ga,

. He’-dsi xtsi a’, a bi® da, tsi ga,

452 THE OSAGE TRIBE (RTH. ANN. 36

552. We’-thi® zhi®-ga pe-tho™-ba’, a bi® da, tsi ga,

553. Tsi’-zhu U-dse-the Pe-tho"-ba’, a bi® da, tsi ga,

554. E’-no®-ha kshi-the a-ka’, a bi" da, tsi ga,

555. K’-dsi xtsia’, a bi" da, tsi ga,

556. Wa’-xo-be o®-gi-the ta i tsi" da, e’-ki-e a-ka’, a bi" da, tsi ga,

557. He’-dsi xtsi a’, a bi" da, tsi ga,

558. He’ tha-ta ga tse a’, a bi" da, tsi ga,

559. Wa’-xo-be 0®-gi-the ta i tsi" da, e’ tsi-the a’, a bi® da, tsi ga,
560. He’-dsi xtsi a’, a bi® da, tsi ga,

561. He’-thi-shi-zhe shki a’, a bi® da, tsi ga,

562. Zha’-zhe o®-ki-to® ta i tsi® da, e’ tsi-the a’, a bi® da, tsi ga,
563. K’-dsi xtsi a’, a bi® da, tsi ga,

564. He’-thi-zha-ge shki a’, a bi" da, tsi ga,

565. Zha’-zhe o®-ki-to" ta i tsi" da, e’ tsi-the a’, a bi" da, tsi ga,
566. He’-dsi xtsi a’, a bi? da, tsi ga,

567. He’ tha-ta ga tse a’, a bi? da, tsi ga,

568. Wa’-xo-be o®-gi-the ta i tsi® da, e’ tsi-the a’, a bi" da, tsi ga,

569. K’-dsi xtsi a’, a bi? da, tsi ga,
570. Cit’-dse ga tse a’, a bi® da, tsi ga,
571. Wa’-xo-be o*-gi-the ta i tsi® da, e’ tsi-the a’, a bi® da, tsi ga,

572. E’-dsi xtsi a’, a bi® da, tsi ga,
573. Tse’-dse-xe ga thi®-kshe a’, a bi® da, tsi ga,
574, Wa’-xo-be o*-gi-the ta i tsi" da, e’ tsi-the a’, a bi" da, tsi ga,

575. He’-dsi xtsi a’, a bi® da, tsi ga,
576. No®’-dse u-thi-xi® ga thi®-kshe a’, a bi® da, tsi ga,
577. Wa’-xo-be o°-gi-the ta i tsi" da, e’ tsi-the a’, a bi® da, tsi ga,

578. Pa’-xi® ga thi®-kshe a’, a bi" da, tsi ga,
579. Wa’-xo-be o*-gi-the ta i tsi" da, e’ tsi-the a’, a bi" da, tsi ga,

580. He’-dsi xtsi a’, a bi® da, tsi ga,

581. I’-ki ga thi"-kshe a’, a bi® da, tsi ga,

582. Wa’-xo-be o*-gi-the ta i tsi® da, e’ tsi-the a’, a bi® da, tsi ga.
(Free translation, p. 270) ;

Hau! ki’-no® u-tha-ge u-wi’-btha-ge ta mi-kshe i® da no®,
wi-tsi-ni e’.

Ki/-no® pa-ho®-gthe tse wa-dsu’-ta pa-ho®-gthe k’i" gthi’ no®™ bi
no", e-go" kshe’, wa-dsu’-ta tse-no"’ e-kshe tha’-ha, zhi®-ga’-zhi"-ga
u-no®’ wa-the tho®-tse e’-stse tha’-ha, mi ga’ thi®-kshe, to®-tha-the
a-do", shto®-ga, tha’-gthi® tha-the a-do" ha, wi-tsi’-go a-ka e’-gi-a be
the, e-she ta ki® do. Do®-e’, wo®’-shki do® wa-ni’-e-cka she’-mo®
mo*-zhi ta tse’ a-be the, e-she ta ki" do. Mo®’-ha zhi-hi a/-dsu-ta
thi’-u-ba-he kshe i’-stsi-zhi hi a-do®, pa’-xi" shto®-ga thi"-kshe shki

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 453

i’-shtsi-zhi-hi, no®’-ka u-pa shki i-shtsi-zhi-hi ta ki-do’. Wi-tsi’-go
a-ka wo"’-shki do", wa-ni’-e-cka she’-mo® mo"-zhi mi-kshe a/-be the,
zhi®-ga’-zhi®-ga mi the’ u-no®’ a-wa-the ta tse’ a-be the e-she ta ki" do.
Hau! u-wa-to" tse’, wa-dsu’-ta, tse-do’-ga no®’ kshe tha/-ha, k’i"
gthi bi kshe a’-ha-ha, xi®-ha’ thi®-kshe shi, tha’-gthi® shka-xe a-do®,
to” tha-the a-do™ shto®-ga tha’-gthi® shka-xe ta kit do. Wi-tsi’-go
a-ka e’-gi-a be the, e-she ta ki? do’. Wo?’ shki do® wa-ni’-e-cka
she’-mo" mo®-zhi ta tse a’ be the, e-she a-do®, i’-stsi-zhi-hi ta ki" do,
thi-u-ba-he kshe sho®-e’-go®, no®’-ka u-pa kshe shki e’, wa-ni’-e-cka
she’-mo® mo®-zhi a-thi” he ta tse a’ be the, e-she ta ki" do. Wo?’
shki do® mi the zhi®-ga’ u-no® a-wa-the a-thi® he ta tse a’ be the,
wi-tsi’-go a-ka, e-she ta ki" do’. Wa-ni’-e-¢ka she’-mo® mo?-zhi ta
tse a’ be the, e-she ta ki" do’. Wo?’ shki do" zhi®-ga ts’e’ wa-tse-xi
a-wa-gi-the a-thi" he ta tse a’ be the, wi-tsi’-go a-ka, e-she ta kit do’.
Hau! shi u-wa-to" tse’, wa-dsu’-ta tse-he’-xo-dse kshe a-tha’-ha,
shi zhi®-ga u-no®’ a-wa-the tse e-dsi e’-stse tha’-ha, Hau! to®’-tha
the a-do", shto"-ga tha’-gthi® tha the a-do®, ha, a’-hi®-u-ha-ge i’stsi-
zhi-hi ta ki? do. Wo’ shki do", wa-ni’-e-¢ka she-mo® mo®-zhi mi-
kshe a’ be the, wi-tsi’-go a-ka, e’-she ta ki" do. Zhi®-ga mi the u-no®’
a-wa-the ta tse a’ be the, wi-tsi’-go a-ka, e’-she ta kit do. Zhi®-ga
ts’ e’ wa-tse’-xi a-wa-gi-the a-thi" he ta tse a’ be the, e’-she ta kin do.
Hau! we-do-ba tse’, wa-dsu’-ta tse-do’-zhi"-ga kshe tha’-ha, shi
wa’-tho-to® a-ni’ a-do", tha’-gthi® tha-the a-do®, shto™-ga shka’-xe
a-do® e’, ha, shi no®-ka u-pa’ kshe i’-stsi-zhi-hi ta In® da, a/-hi®-u-
ha-ge shki e’. Wi-tsi’-go a-ka, wa-ni’-e-¢ka she’-mo" mo?-zhi a-thi®
he ta tse a’ be the. Mi the zhit-ga’ u-no® a’-wa-the ta tse a’ be the,
e-she ta kit do’. Wo?’ shki do® zhi*-ga ts’e’ wa-tse’-xi a-wa-gi-the
a-thi® he ta tse a’ be the, e-she ta ki" do’.
Hau! ga she’-no" a no? e’.
Ni’-Kr Wi’-ci-— or THE Ts1’-zHU Wa-sHTA’-GE
(Free translation, p. 277; literal translation, p. 591)

By MoN-zHON-A’/-KI-DA

1. Ha’ tha tsi ta’, a bi® da, tsi ga,

2. Zhi®’-ga ni-ka-shi-ga ba zhi a-tha’, wi-go-ga, e’-ki-e a-ka’, a bi"
da, tsi ga,

. Wi’-co®-ga’, a bi" da, tsi ga,

. U’-to"-be tha-the ta bi a’, wi-co"-ga’, a bi® da, tsi ga,

Wi’-co"-ga ga xtsi hi tha i do" a’, a bi® da, tsi ga,

. Mo®’-xe u-ca-ki-ba wi® a’, a bi® da, tsi ga,

. E’-dsi xtsi hi no®-zhi® a’, a bi® da, tsi ga,

. Wi’-zhi®-the a’, a bi® da, tsi ga,

O*’-ha-go" mo®-zhi xtsi a’, a bi" da, tsi ga,

454

THE OSAGE TRIBE [prH. ANN. 36

. U’-to®-be tha-the ta bi a’, wi-co"-ga’, a bi® da, tsi ga,
. Zhi®’-ga ni-ka-shi-ga ba zhi a-tha’, wi-co"-ga, e’-ki-a bi a’, a bi?

da, tsi ga,
Ha’ tha tsi ta, a bi" da, tsi ga,

. Ka’-xe-wa-hu-ca to" a’, a bi® da, tsi ga,

. Ga’ xtsi hi tha i do® a’, a bi da, tsi ga,

. Mo*’-xe u-ca-ki-ba wi® hi-no®-zhi® a’, a bi® da, tsi ga,

. Wa’-ko®-da u-ga-sha-be xtsi do" a’, a bi® da, tsi ga,

. He’-dsi xtsi a-gthi-no®-zhi® a’, a bi® da, tsi ga,

. Wi’-co"-ga ha’-ta-ha xtsi wa-xpa-thi® tha thi" sha zhi no® a’, a bi®

da, tsi ga,

. Mo®’-xe u-¢a-ki-ba wi® pshi a-tha’, a bi® da, tsi ga,
. E’-go" tho®-ta zhi a’, wi-zhi®-the a’, a bi" da, tsi ga,

Ha’ tha tsi ta, a bi® da, tsi ga,

. Wi’-co®-ga’, a bi" da, tsi ga,

. No® u’-to"-be tha-the ta bi a’, wi-¢o®-ga’, a bi® da, tsi ga,

. Wi’-zhi®-the ga’ xtsi hi tha i do® a’, a bi® da, tsi ga,

. Mo®’-xe u-¢a-ki-ba wi? a’, a bi® da, tsi ga,

. E/-dsi xtsi hi no®-zhi® a’, a bi® da, tsi ga,

. Wi’-co"-ga’, a bi" da, tsi ga,

. Wa’-ko®-da u-ga-sha-be xtsi do" a’, a bi® da, tsi ga,

. He’-dsi xtsi a-gthi-no®-zhi" a’, a bi" da, tsi ga,

. Ha’-ta-ha xtsi wa-xpa-thi® tha thi" sha zhi no® a’, a bi? da, tsi ga,
. E’/-go" tho®-ta zhi a’, wi-zhi®-the a’, a bi® da, tsi ga,

Ha’ tha tsi ta’, a bi® da, tsi ga,

. Ha’! wi-¢o"-ga, e’-ki-e tho®-ka’, a bi da, tsi ga,

. U’-to®-be tha-the tse a’, wi-co®-ga’, a bi® da, tsi ga,

. Ka/-xe-wa-hu-¢a to” a’, a bi® da, tsi ga,

. Thu-e’ xtsi hi the a’, a bi® da, tsi ga,

. Mo®’-xe u-¢a-ki-ba we-do-ba kshe a’, a bi® da, tsi ga,

. He’-dsi xtsi hi no*-zhi® a’, a bi® da, tsi ga,

. Ni’-ka-wa-ko"-da-gi thi"-kshe a’, a bi® da, tsi ga,

. Tho’ to® hi non-zhi® a’, a bi® da, tsi ga,

. Ni’-ka-shi-ga wi" the a-ka’, wi-zhi®-the a’, a bi® da, tsi ga,
. No®’-pe-wa-the xtsi a-ka’, wi-zhi®-the a’, a bi da, tsi ga,
. No®’-pe-wa-the shki zha-zhe ki-to® a-ka’ e-zha-mi i da’, a bi® da,

tsi ga,

. Ha’! wi-tsi-go-e’, e-gi-a bi a’, a bi® da, tsi ga,

. Zhi*’-ga zhu-i-ga tha ba tho" tse mi-kshe i" da’, a bi® da, tsi ga,
. Zhi®’-ga zhu-i-ga o®-tha’ bi do® a’, a bi® da, tsi ga,

. I’-ts’a thi"-ge ki-the mo*-thi® ta i tsi" da’, a bi® da, tsi ga,

. Gthe’-do®-zhi"-ga shki a’, a bi? da, tsi ga,

——

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 455

46.
47.
48.
49.
50.
51.
52.
53.

Zha’-zhe ki-to® mo®-thi® bi do® a’, a bi? da, tsi ga,

U’-no® a bi i’-the ki-the mo®-thi" ta i tsi" da’, a bi" da, tsi ga,
Gthe’-do®-wi® shki a’, a bi® da, tsi ga,

Zha’-zhe a-ki-to® a-thi® he i" da’, a bi™ da, tsi ga,

E’-shki do® a’, a bi® da, tsi ga,

Zhi®’-ga zha-zhe ki-to® mo-thi® ta i tsi da’, a bi® da, tsi ga,

U’-no® a bi i-the ki-the mo*-thi" ta i tsi" da’, a bi" da, tsi ga,
Wi-no® bthi® mo®-zhi i? da, a bi® da, tsi ga.

Ha’ tha tsi ta’, a bi" da, tsi ga,

. Ha’! wi-¢o"-ga’, a bi® da, tsi ga,

. Wi’-co"-ga tho-e’ xtsi hi the do® a’, a bi® da, tsi ga,

. Tho’-xe Pa-thi-ho® to™ a’, a bi" da, tsi ga,

. E’-dsi xtsi hi-no®-zhi® a’, a bi® da, tsi ga,

. Ha’! wi-tsi-go-e’, e-gi-a bi a’, a bi® da, tsi ga,

. Ni’-ka-shi-ga wi? the a-ka tha’, a bi® da, tsi ga,

. No®’-pe-wa-the xtsi a-ka’, wi-zhi®-the a’, a bi" da, tsi ga,

. Zhi®’-ga zhu-i-ga o"-tha ba tho® tse a-to™ he i" da’, a bi® da, tsi ga,
. Mo®’-ki-ci"-dse tsi-the do” a’, a bi” da, tsi ga,

. Ha’-ba-ko®-¢e-ci-da e-go" to® no® a’, a bi® da, tsi ga,

. U’-do®-be tha-gthi® xtsi hi-tse-the to™ a’, a bi® da, tsi ga,

. Ga’ tse shki zhu-i-ga tha ba tho" tse i* da’, a bi® da, tsi ga,

. I’-u-tha-btho*-¢e a-tsia-the a-ka’, a bi® da, tsi ga,

. T’u-wa-pa no® a-tha’, a bi" da, tsi ga,

. Zhi®’-ga mo"-ko" tha ba tho" tse no® a-tha’, a bi" da, tsi ga,

. Zhi®’-ga mo®-ko" the mo®-thi® bi do" a’, a bi" da, tsi ga,

. A’-dsu-ta i-ga-¢i-ge a-ki-gtha-thi® mo®-thi® ta i tsi" da’, a bi" da,

tsi ga,

. U’-no" a bi shki i-the ki-the mo™-thi® ta i tsi" da’, a bi® da, tsi ga,

Ha’ tha tsi ta’, a bi? da, tsi ga,

. I’-tho®-bi-o" xtsi mo®-ki-ci"-dse tsi-the do® a’, a bi® da, tsi ga,

. Mo®’-ko®-to"-ga zhi®-ga tse a’, a bi® da, tsi ga,

. Xtha’ zhu-dse i-tse-the to" a’, a bi® da, tsi ga,

. Ga’ tse shki a’, a bi® da, tsi ga,

. Zhi®’-ga zhu-i-ga tha ba tho" tse i" da’, a bi® da, tsi ga,

. Zhi®’-ga mo®-ko" the mo®-thi® bi do® a’, a bi® da, tsi ga,

. A’-dsu-ta i-ga-¢i-ge a-ki-gtha-thi® mo®-thi® ta i tsi® da’, a bi® da,

tsi ga,

. T’u-wa-ts’u-xa no® a-tha’, a bi® da, tsi ga,

. Ts’0’-xe shki zha-zhe ki-to" mo®-thi® ta i tsi" da’, a bi® da, tsi ga,
. Zhi®’-ga zho-i-ga tha bi do" a’, a bi® da, tsi ga,

. U’-no® a bi i-the ki-the mo*-thi® ta i tsi® da’, a bi® da, tsi ga,

Ha’ tha tsi ta’, a bi? da, tsi ga,

THE OSAGE TRIBE [prH. ANN. 36

. Tho’-xe Pa-thi-ho® to" a’, a bi® da, tsi ga,

. Mo®’-ki-ci®-dse tsi-the do® a’, a bi da, tsi ga,

. Ha’-ba zhu-dse kshe a’, a bi® da, tsi ga,

. He’-dsi xtsi ga-¢i-ge tsi-the to" a’, a bi® da, tsi ga,

. Zhi®’-ga zhu-i-ga tha ba tho" tse i" da’, a bi® da, tsi ga,

. Zhit’-ga zhu-i-ga tha bi do" a’, a bi® da, tsi ga,

. U’-no" a bi i-the ki-the mo™-thi® ta i tsi" da’, a bi® da, tsi ga,

Ha’ tha tsi ta’, a bi® da, tsi ga,

. I’-tho®-bi-o® xtsi mo®-ki-¢i"-dse tsi-the do" a’, a bi® da, tsi ga,
. Ha’-ba to-ho kshe a’, a bi® da, tsi ga,

. Wa’-to® to-ho thi"-kshe e’-ki-tho"-ba xtsi a’, a bi® da, tsi ga,
. Ga’-ci-ge tsi-the to® a’, a bi® da, tsi ga,

. Ga’ tse shki a’, a bi" da, tsi ga,

. No®’-bthe mo®-thi® bi do? a’, a bi® da, tsi ga,

. U/-no® a bi i-the ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

Ha’ tha tsi ta’, a bi? da, tsi ga,

. We’-tha-bthi®-o” xtsi mo*-ki-ci"-dse tsi-the do" a’, a bi® da, tsi ga,
. Ha’-ba ¢cka kshe no® a’, a bi® da, tsi ga,
. Wa’-to® ¢ka thit-kshe e’-ki-tho"-ba xtsi ga-ci-ge tsi-the to™ a’, a

bi® da, tsi ga,

. Zhi®’-ga no®-bthe the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,
. Ts’e’ wa-tse-xi ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga,
. U’-no® a bi i-the ki-the mo®-thi" ta i tsi da’, a bi" da, tsi ga,

Ha’ tha tsi ta’, a bi da, tsi ga,

. We’-do-bi-o® xtsi mo®-ki-ci"-dse tsi-the do® a’, a bi® da, tsi ga,

. Ha’-ba gthe-zhe kshe a’, a bi® da, tsi ga,

. Wa’-to® gthe-zhe thi"-kshe e’-ki-tho"-ba xtsi a’, a bi® da, tsi ga,
. Ga’-ci-ge tsi-the to" a’, a bi" da, tsi ga,

. Be’ wa-dsu-ta don mi-ga thi"-ge tse a’, hi” a’, a bi® da, tsi ga,

. Wa’-dsu-ta mi-ga zhu-gthe kshi-the to" a’, a bi" da, tsi ga,

. No®’-bthe the mo?-thi® ta 1 tsi" da’, a bi" da, tsi ga,

. No®’-bthe ki i-ts’a thi®-ge ki-the mo™-thi® ta i tsi" da, a bi" da,

tsi ga.

. Wi’-¢o®-ga u-to"-be tha the ta bi a tha’, a bi® da, tsi ga,
. He’-dsi xtsi hi no®-zhi® a’, a bi® da, tsi ga,

. Pi’-¢i-hi to” no® a’, a bi® da, tsi ga,

. E/-dsi xtsi hi no®-zhi® a’, a bi® da, tsi ga,

. Ga’ tse shki a’, a bi® da, tsi ga,

. Zho’-i-ga o®-tha ba tho® tse i® da’, a bi® da, tsi ga,

LA FLESCHB] TRIBAL RITES—OSAGE LANGUAGE 457

117.
118.
119.
120.

121.
122.
123.
124,
125.
126,

127.
128.
129.
130.
131.
132.
133.

134.
135.

136.
137.
138.
139.
140.
141.
142.
143.
144,
145.
146.

147.

148.
149.
150.

Pi’-¢i u-no"-bu-dse xtsi a-ka’, a bi" da, tsi ga,

Ga’ tse shki a’, a bi" da, tsi ga,

Zhi"’-ga zho-i-ga the ta i tsi" da’, a bi da, tsi ga,

U’-no" a bi i-the ki-the mo"-thi" ta i tsi" da’, a bi® da, tsi ga,

Ha’ tha tsi ta’, a bi" da, tsi ga,

Xo?’-dse hi to® no® a’, a bi® da, tsi ga,

E’-dsi xtsi hi no®-zhin a’, a bi® da, tsi ga,

Wi’-no® wa-ko"-da ts’e wa-tse-xi a-to™ he i” da’, a bi® da, tsi ga,

Zhi®’-ga zhu-i-ga o"-tha bi do" a’, a bi® da, tsi ga,

U’-no? a bi i-the ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

Pa-xi" ¢a-dse ¢i e-go" a’ bi i-the ki-the mo®-thi® ta i tsi" da’, a
bi® da, tsi ga,

Xi®’-ha ba-¢'i®-tha ga ge a’, a bi da, tsi ga,

U’-no® a-gi-the a-to™ he i" da’, a bi® da, tsi ga,

Zhi®’-ga u-no" the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

Kor’ thi-hi-da ga thi"-kshe a’, a bi" da, tsi ga,

(i’-ko® thi-hi-da e’ no" bi no® a’, a bi® da, tsi ga,

(i’-ko® thi-hi-da i-the ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

Zhi®’-ga u-no" a bi i-the ki-the mo*-thi® ta i tsi" da’, a bi" da,
tsi ga,

Wi’-tsu-shpa’, a bi® da, tsi ga,

Wi’-no® bthi® mo®-zhi i" da’, a bi® da, tsi ga,

Ha’ tha tsi ta’, a bi da, tsi ga,

Ni/-u-thi-xa-xa xtsi ge dsi a’, a bi" da, tsi ga,

E’-dsi xtsi hi no®-zhi* a’, a bi" da, tsi ga,

Wa’-zha-zhe wi? the a-ka 1" da’, a bi" da, tsi ga,

Ni’ zhu-i-ga the xtsi ni-ka-shi-ga a-ka i" da’, a bi® da, tsi ga,

Wi’-tsu-shpa’, a bi™ da, tsi ga,

Zhi®’-ga zhu-i-ga the thi®-ga bi e’-sha bi a’, a bi" da, tsi ga,

Zhi®’-ga zhu-i-ga o®-tha’ bi do® a’, a bi® da, tsi ga,

Ts’e’ wa-tse-xi ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

Zhi®’-ga zhu-i-ga o"-tha’ bi do" a’, a bi® da, tsi ga,

U’-no" a bi i-the ki-the mo*-thi® ta i tsi" da’, a bi" da, tsi ga,

Ho*’-ba tha-gthi® shki u-hi ki-the mo®-thi® ta i tsi" da’, a bi® da,
tsi ga,

Wi’no® bthi® mo*-zi i* da’, a bi® da, tsi ga,

Ha’ tha tsi ta’, a bi" da, tsi ga,

Wi’-co"-ga thi-to-ge gtha ba thi" ha’, a bi" da, tsi ga,
Ga’ xtsi hi tha i do" a’, a bi® da, tsi ga,
Mo?’-hi®-ts’a zhi thi"-kshe no® a’, a bi® da, tsi ga,

458
151.

152.
153.
154.

155.
156.
157.
158.
159.
160.

161.

162.
163.
164.
165.
166.

167.
168.
169.
170.
ila

172.
173.
174.
175.
176.
WC
178.
179.

180.

THE OSAGE TRIBE [pTH. ANN. 36

Wi’-tsu-shpa wi-shno® wa-ko"-da ts’e wa-tse-xi a-to™ he i" da’,

a bi® da, tsi ga,
Zhi"’-ga zhu-i-ga o®-tha bi do a’, a bi® da, tsi ga,
Ts’e’ wa-tse-xi ki-the mo*-thi® ta i tsi" da’, a bi® da, tsi ga,
Wi’-no® bthi® mo®-zhi i* da’, a bi® da, tsi ga,

Ha’ tha tsi ta’, a bi® da, tsi ga,

Shi®’-zha-hi to" no® a’, a bi® da, tsi ga,

Wi’-shki do? a’, a bi® da, tsi ga,

Ts’e’ wa-tse-xi a-to" he i" da’, a bi da, tsi ga,

Zhi®’-ga zhu-i-ga o®-tha bi do" a’, a bi® da, tsi ga,

Ts‘e’ wa-tse-xi ki-the mo™-thi® ta i tsi" da’, a bi™ da, tsi ga,

Ho®’-ba tha-gthi® u-wa/-ni-ka-shi-ga a-to" he i" da’, a bi" da,
tsi ga,

Ho”’-ba tha-gthi® shki u-hi ki-the mo®-thi® ta i tsi" da’, a bi" da, .

tsi ga,
Ha’ tha tsi ta’, a bi® da, tsi ga,

Wi’-co"-ga, e-ki-a bi a’, a bi® da, tsi ga,

Thi’-to-ge gtha ba thi" ha’, wi-co"-ga, e’-ki-a bi a’, a bi® da, tsi ga,

Thu-e’ xtsi hi the do" a’, a bi" da, tsi ga,

Wi’-zhi*-the a’, a bi® da, tsi ga,

Wa/’-dsu-ta wi" ts’e tha bi kshe a’, wi-zhi"-the, e’-ki-e a-ka’, a
bi® da, tsi ga,

Wi’-co®-ga’, a bi® da, tsi ga,

Zhir’-ga zhu-i-ga tha ba tho" tse i" da’, a bi® da, tsi ga,

Zhi’-ga zhu-i-ga the ta i tsi" da’, a bi" da, tsi ga,

Zhi"’-ga zhu-i-ga tha’ bi do" a’, a bi® da, tsi ga,

U’-no" a bi i-the ki-the mo-thi® ta i tsi" da’, a bi® da, tsi ga,

Ha’ tha tsi ta’, a bi® da, tsi ga,

Wi’-co"-ga’, a bi" da, tsi ga,

Thi’-to-ge gtha ba thi" ha, wi-go"-ga, e’-ki-a bi a’, a bi® da, tsi ga,

Thu-e’ xtsi hi the do" a’, a bi® da, tsi ga,

Mo?’-zho" u-to"-ga xtsi thi"-kshe dsi a’, a bi da, tsi ga,

E’/-dsi xtsi hi no®-zhi® a’, a bi® da, tsi ga,

Ga’ tse shki a’, a bi® da, tsi ga,

Zhi®’-ga zhu-i-ga the ta i tsi" da’, a bi® da, tsi ga,

Mo?’-zho"-u-ko"-¢ka shki zha-zhe o®-ki-to® ta i tsi" da’, a bi" da,
tsi ga,

Zhi®’-ga ts’e wa-tse-xi ki-the mo™-thi® ta i tsi" da’, a bi® da,
tsi ga,

Ha’ tha tsi ta’, a bi® da, tsi ga,

—

5

LA FLESCHE] TRIBAL RITES—OSAGE LANGUAGE 459

181.
182.
183.
184.
185.
186.
187.
188.
189.
190.
191.
192.
193.
194.

195.
196.
197.

198.
199.
200.
201.
202.

203.
204.

205.
206.
207.
208.
209.
210.
211.
212.
213.
214.
215.

Wi’-co"-ga’, a bi? da, tsi ga,

Thi’-to-ge gtha ba thi" ha’, a bi" da, tsi ga,

Wi’-zhi®-the a’, a bi® da, tsi ga,

Ni’-ka-shi-ga wi" e-dsi a-ka’, a bi® da, tsi ga,

Tsi’u-ta-ga xtsi a-ka tha’, a bi" da, tsi ga,

Ni’-ka-shi-ga’, a bi® da, tsi ga,

Tsi’-hu-ko® u-k’u-dse a-ka tha’, a bi" da, tsi ga,

Ga’ tse shki a’, a bi" da, tsi ga,

Zha’-zhe ki-to" a-ka e-zha-mi i" da’, a bi® da, tsi ga,

Tsi/u-ta-¢a go"-tha a-ka’, wi-zhi®-the a’, a bi" da, tsi ga,

Tsi/u-ta-ca wa’-gthi" a-tha, wi-zhi"-the a’, a bi" da, tsi ga,

Zhi®’-ga zhu-i-ga the ta i tsi" da’, a bi? da, tsi ga,

Tsi/-u-ta-ca shki zha’-zhe ki-to" ta i tse a-tha’, a bi" da, tsi ga,

Zhi®’/-ga u-no® a bi i-the ki-the mo*-thi" ta i tsi" da’, a bi" da,
tsi ga, :

Ni’-ka-shi-ga’, a bi" da, tsi ga,

No®’-pe-wa-the xtsi a-ka i" da’, a bi" da, tsi ga,

Tsi-u’-ki-a-ce shki zha-zhe ki-to® a-ka e-zha-mi 1" da’, a bi® da,
tsi ga,

Ga’ tse shki a’, a bi" da, tsi ga,

Zhi®’-ga zhu-i-ga the ta i tsi" da’, a bi" da, tsi ga,

Zhi’-ga zhu-i-ga tha bi do" a’, a bi® da, tsi ga,

U’-no® a bi i-the ki-the mo®-thi® ta i tsi? da’, a bi® da, tsi ga,

Ho*’-ba tha-gthi® shki u-hi ki-the mo®-thi® tai tsi® da’, a bi®
da, tsi ga,

Ha’ tha tsi ta, a bi® da, tsi ga,

Wi’- ¢o®-ga, e’-ki-e a-ka’, a bi" da, tsi ga,

Zhit’-ga zhu-i-ga the wa-thi"-ga bi a-tha, wi-zhi"-the, e’-ki-e
a-ka’, a bi? da, tsi ga,

Wi’-co®-ga, a bi? da, tsi ga,

Thi’-to-ge gtha ba thi" ha, wi-¢o"-ga, e’-ki-e a-ka’, a bi" da, tsi ga,

Wi'-co"-ga’, a bi" da, tsi ga,

Thu-e’ xtsi hi the do" a’, a bi® da, tsi ga,

Wi’-zhi®-the a’, a bi® da, tsi ga,

Wa/’-dsu-ta wi" the kshe a’, a bi® da, tsi ga,

Ts’e’ tha bi kshe a’, wi-zhi®-the, e’-ki-a bi a’, a bi" da, tsi ga,

Wi’-co®-ga’, a bi” da, tsi ga,

Zhi®’-ga zhu-i-ga the ta i tsi” da’, a bi? da, tsi ga,

Zhi®’/-ga zhu-i-ga tha bi do" a’, a bi® da, tsi ga,

Ts’e’ wa-tse-xi ki-the mo®-thi® ta i tsi® da, a bi® da, tsi ga,

Ha’ tha tsi ta’, a bi? da, tsi ga,

THE OSAGE TRIBE [prH. ANN. 36

. Thi’-to-ge gtha ba thi” ha’, wi-co"-ga’, a bi® da, tsi ga,

. Thu-e’ xtsi hi the do" a’, a bi" da, tsi ga,

. Mo®’-zho" u-to®-ga xtsi thi"-kshe dsi a’, a bi® da, tsi ga,

. Ni’-ka-shi-ga to" a’, a bi® da, tsi ga,

. Mo®’-zho® u-to"-ga xtsi thi®-kshe dsi a’, a bi® da, tsi ga,

. E’-dsi xtsi ni-ka-shi-ga’, a bi" da, tsi ga,

. U’-da-bthu-bthu-e xtsi ni-ka-shi-ga to" a’, a bi" da, tsi ga,

. Zhi’-ga zhu-i-ga the ta i tsi" da’, a bi® da, tsi ga,

. Mo®/-zho®-u-cko"-cka shki zha-zhe ki-to" ta i tsi" da, a bi® da,

tsi ga,

. Mo®’-zho® shki zha-zhe ki-to® ta i tsi" da’, a bi® da, tsi ga,
. U’-no® a bi i-the ki-the mo®-thi® ta i tsi® da’, a bi® da, tsi ga,
. Ho®’-ba tha-gthi® shki u-hi ki-the mo™-thi® ta i tsi" da’, a bi" da

tsi ga,

. Ho*’-ba u-¢a-ki-ba do-ba u-hi ki-the mo®-thi® ta i tsi” da’, a bi?

da, tsi ga,
Ha’ tha tsi ta’, a bi" da, tsi ga,

. Wi’-zhi®-the, e’-ki-a bi a’, a bi® da, tsi ga,
. Thi’-to-ge gtha ba thi" ha’, wi-zhi®-the, e’-ki-e a-ka’, a bi" da,

tsi ga,

. Wi’-co"-ga’, a bi® da, tsi ga,

. Thu-e’ xtsi hi the do” a’, a bi® da, tsi ga,

. Ni’ u-ga-xthi wi" e-dsi no" no" a’, a bi® da, tsi ga,

. E’-dsi xtsi a’, a bi® da, tsi ga,

. Tsi’ zhi®-ga wi? the tse a’, wi-zhi®-the a’, a bi® da, tsi ga,
. E’-dsi xtsi hi no®-zhi" bi a’, a bi da, tsi ga,

Ho®’-ga bi a, wi-zhi®-the a’, a bi" da, tsi ga,
Wi’-tsi-go-e’, e-gi-a bi a’, a bi" da, tsi ga,

. Zhi"’-ga zhu-i-ga o”-tha ba tho" tse a-to® he i" da’, a bi® da, tsi ga,
. Wi’-zhit-the a’, a bi® da, tsi ga,

Tsi’ u-ta-ca wa-gthi" wi? u-gthi a-ka’, wi-zhi®-the a’, a bi® da,
tsi ga,

Ga’ tse shki a’, a bi® da, tsi ga,

Zhir’-ga zhu-i-ga the mo®-thi® ta i tsi" da’, a bi® da, tsi ga,

Tsi’ u-k’u-k’u-dse a-ka’, wi-zhi®-the, a’, a bi" da, tsi ga,

B/-shki do" a’, a bi® da, tsi ga,

Zhi®’-ga zhu-i-ga tha bi do" a’, a bi® da, tsi ga,

U’-no" a bi i-the ki-the mo®-thi® ta i tsi” da’, a bi" da, tsi ga,

. Ho®’-ba u-¢a-ki-ba do-ba u-hi’ ki-the mo®-thi® ta i tsi" da’, a

bi® da, tsi ga.

—— =

Pt tae ete me

PART III.—LITERAL TRANSLATION

. %
a ts
ts ’
2 :
) TAG.
i
Y °

4 THe Xo’-KA Wr’-cr-E®

(Free translation, p. 74; Osage version, p. 305)

1. He-dsi, at that time and place; xtsi, verily; a, they said; a bi da,
it has been said; tsi, house; ga, in this, 18, 66, 82.

Ho*-ga, the Ho®-ga subdivision; u-dse-the, fireplaces; pe-tho-ba,

seven; ni-ka-shi-ga, a people; ba do", they were; a, they said.

3. Ha, O; wi-co"-ga, my younger brothers; e-ki-a, said to one

another; bi, they; a, they said.

4. We-ki-k’o", ceremonial articles, or symbols; tho®-tse, suitable
for use; thi"-ge, none; a-tha, there is; wi-¢o"-ga, my younger
brothers; e-ki-a, said to one another; bi, they; a, they said.

. I®-gtho"-ga, Puma; do-ga, the male; to", standing; a, they said.

6. Ha, Ho; wi-co"-ga, my younger brother; e-gi-a, said to him; bi,
they; a. they said.

7. We-ki-k’o", ceremonial articles, or symbols; tho®-tse, suitable
for use; thi®-ge, none; a-tha, there is; wi-¢o"-ga, my younger
brother; e-gi-a, said to him; bi, they; a, they said.

8. Tho-e, in haste; xtsi, verily; hi-the, he went forth; do*, did; a,
they said.

9. A-ba-do, a small hill; a-ga-ha, upon the brow of; dsi, there;
xtsi, verily; a, they said, 51.

10. Wa-ca-be, the black bear; u-ca-ka, without blemish, without
spots; thi"-ge, none; that has none; to™ no", the standing; a,
they said.

11. Tho, in his presence; to®, where he stood; hi, having arrived
there; no®-zhi*, stood; bi, they; a, they Enid

12. Ha, O; wi-tsi-go-e, my grandfather; e-gi-a, said to him; bi, ise
a, they said.

83. We-ki-k’o, ceremonial article, or symbol; tho®-tse, suitable;
thi®-ge, none; a-tha, there are; wi-tsi-go-e, my grandfather;
e-gi-e, said to him; a-ka, they.

14. Ha, Ho; zhi*-ga, little ones; e, to say; tsi-the, he hastened;
a, they said.

15. We-ki-k’o", ceremonial articles, or symbols; tho®-tse, suitable;

thi"-ge, you have none; e-she, you having said; do", because;

a, they’ said.

i)

or

3 Many oft the Tae of t the wi’-gi-es are wen again A pee Where such repetitions of a line occur
the sequential numbers of the lines having the same words and meaning will be grouped together so
that the translation of one line will suffice for all, in order that much labor and space may be saved.
For the same reason the refrain at the end of every line, ‘‘ A bi= da, tsi ga,’’ will be omitted save in the
opening line of the wi’-gi-e.

463

464 THE OSAGE TRIBE [BTH. ANN. 36

16. We-ki-k’o", ceremonial article, or symbol; tho"-tse, suitable;
a-to®-he, I stand.

17. E-dsi, there, in the activities of life; zhi, absent; the, moving;
thi"-ge, none, never; xtsi, verily; a-ni-ka-shi-ga, I am a person;
i da, I am.

19. Xa-dse, grass; ba-tse, a bunch of; ho®-¢ka, one of any kind;
do", the; a, they said.

20. Thi-thi-shi- ae plucked and twisted it; gthi, dieu toward him-
self; no®-the, placed it upon the ground; to", as he stood;
they said, 26, 44.

21. Ga, these grasses; tse, that lay upon the ground; shki, also; a,
they said, 71, 78.

22. We-ki-k’o", ceremonial article; the, make of it; mo™-thi",*‘ as they
travel the path of life; ta bit da, they shall, 28, 41, 46, 58.

23. Tho-e, in haste; xtsi, verily; ¢i-thu-¢e, took footsteps, went
forth; do", did; a, they said, 29, 37, 42, 50.

24. Ba-xpe, small stunted oaks; ba-tse, a bunch of; ho™-cka, any
kind; do®, the; a, they said.

25. Ga, this, bunch of stunted oaks; thi®-kshe, sitting here; shki,
also; a, they said, 27, 32, 40, 45, 55.

30. Ga-xa, a branch, a creek; zhi®-ga, small; ¢e-gtha-gtha the, a
line of groves along its banks; xtsi, verily; ge, dsi, there
amongst; a, they said.

31. Zho®-sha-be-the hi, dark-wood tree, the red-bud; ba-tse, a bunch
of; ho®-cka, any kind; do®, the; a, they said.

33. We-ki-k’o", ceremonial articles or symbol; the, make of; mo®-
thi", as they travel the path of life; ta i tsi” da, they shall.

34. No"-xthe, charcoal; gi-the, they shall make of it; mo®-thi", as
they travel the path of life; ta bi® da, they shall.

35. No®-xthe, charcoal; gi-the, they make of it; bi, they; do", when,
a, they said.

36. U-no®, old age; a bi, spoken of as; i-the, live to see; mo®-thi", as
they travel the path of life; ta bit da, they shall, 98.

38. Mo®-¢a, arrow-shaft trees; ba-tse, bunch; ho®-cka, any kind; do®,
the; a, they said.

39. E-dsi, there, close to it; xtsi, verily; hi, having arrived at; gthi,
he sat down; thi"-kshe, sitting; a, they said.

43. Ha-ci-hi, grapevine; ko", the root; ba-tse, bunch; ho™-cka, any
kind; do®, the; a, they said

47. Zhi®-ga, the little ones; we-ki-k’o", ceremonial articles or symbols;
tha, they make of; bi, they; do®, when; a, they said.

48. Da-gthe, captives; i-thi-sha-wi", they shall tie up as with cords;
e no® bi no, and spoken of as cords; a they said.

a4 The onl moz-this, taal ealloguialiys means, to walk. “When the word is used figuratively and cere-
monial)y it denotes the continuation of an important act during the life journey of the tribe.

LA FLESCHR] TRIBAL RITES—LITERAL TRANSLATION 465

49

52.
53.
54,

56.

59.

60.

61.
62.
64.

65.

67.

Sho", for all time; xtsi, verily; ga-xe, they shall make of it:
mo*-thi", as they travel the path of life; ta i tsi" da, they shall.

"I", stony; pa-¢i, point; ho"-¢ka, of any kind; do®, the; a, they
said.

’["-zhi®-ga, small stones; do-ba, four.

Cto-the shu, gathered them together; gthi, brought them toward
himself; no®-the, placed them in a pile; to", as he stood; a,
they said.

We-ki-k’o", ceremonial articles or symbols; the, make of them;
mo*-thi", as they travel the path of life; ta i tsi" da, they shall.

. Zhit-ga, the little ones; da-¢i-hi, cleanse themselves with heat;

ki-the, cause themselves; mo®-thi", as they travel the path of
life; bi, they; do", when; shki, and; a, they said.

Zhi®-ga, the little ones; tsi-hi, frame of their house; u-gthe, use
as supports for; the, use them; mo®-thi®, as they travel the
path of life; bi, they; do®, when; shki, and; a, they said.

Tsi, house; hiu-gthe, frame; gi-sho®-tha, loosen; zhi, not; ki-the,
cause for themselves; mo®-thi", as they travel the path of life;
ta i tsi® da, they shall.

Wa-ko®-da, god’s; tsi, house; i” da, it is.

Tsi, house; hi-u-gthe, frame; wi-ta, is mine.

Zhit-ga, the little ones; zho-i-ga, their bodies; the, make of it;
mo*-thi", as they travel the path of life; bi, they; do", when;
a, they said.

Wa-ko®-da, god’s; tsi, house; to", possess; ki-the, cause them-
selves to; mo"-thi", as they travel the path of life; tai tsi® da,
they shall.

U-ci-gthe, a line of footprints; wi", one; i-tse-the, he placed; to®,
as he stood; a, they said.

. U-ci-gthe, a line of footprints; pe-tho®-ba, seven in number.
. Thi-u-ba-he, from the side of the door; i-sdu-ge, the right side;

dsi, there; a, they said.

. Wa-we-a-ga-cko"-the, I have made to be symbols; i® da, I have;

79.

. O-do®, military honors; pe-tho®-ba, the seven; e no" bi no®, that

are spoken of as; a, they said.

. Sho", all of them, and for all time; xtsi, verily; pa-xe i® da, I

have made them to be.

. U-ci-gthe, a line of footprints; sha-pe, six in number; a, they said.
. Thi-u-ba-he, side of the door; tha-ta, the left side; dsi, there; a,

they said.

. U-¢i-gthe, a line of footprints; sha-pe ha, six in number; i-tse-the,

‘he placed; to®, as he stood; a, they said.
2786—21——30

466
80.

81.
83.
84.

85.

86.
87.
88.
89.
90.
ol

93.

94.
95.

96.

We

to

THE OSAGE TRIBE (PTH. ANN. 36

O-do", military honors; sha-pe; e no® bi no®, that are spoken of
as; a, they said.

I-tha-ga-¢ko"-the, I have made them to symbolize; i® da, I have;
e, saying; to", he stood; a, they said.

Zhi®-ga, the little ones; zho-i-ga, their bodies; tha, they make of;
bi, they; ga, thus; no®-zhi" da, they shall stand.

Mi-xa ¢ka, white swan; to™-ga, the great; thi®-kshe, the sitting;
no®, the; a, they said.

Zhi*-ga, the little ones; zho-i-ga, their bodies; the, they make of;
ta bi a, they shall; wi-co*-ga, my younger brothers; e-ki-a,
said to one another; bi, they; a, they said.

Zhi®-ga, the little ones; zho-i-ga, their bodies; o*-the, they make
of me; bi, they; do", when; a, they said, 92.

Wa-dsu-ta, living creatures; sho®-e-go", all, whatever kind they
may be; xtsi, verily; a, they said.

Wi-no®, I alone; a-hiu, wings; ¢a-gi, strong; bthi® da, I am; e,
saying; to", he stood; a, they said.

Ho®-ba, a day; he-be, the half of; a, they said.

Tse-do", the great lake; go-da-ha, on the farther side of; xtsi,
verily; a, they said.

Ga-ha-ha, swinging up and down; a-hi-gthi", having arrived
there I sit upon the waves; a-thi" he, in my life movements;
no" i? da, it is my habit; e, saying; to®, he stood; a, they said.

A-hiu-ha, their arms; ¢a-gi a bi, spoken of as strong; i-the, live
to see; mo®-thi", as they travel the path of life; ta i tsi® da,
they shall.

Ho®-ba, the days; u-¢a-ki-ba, the divisions of; do-ba, the four.

U-hi, to arrive there and enter; ki-the, they shall cause them-
selves to; mo®-thi", as they travel the path of life; ta bi" da,
they shall.

U-no®, old age; a bi, spoken of as; shki, and; i-the, live to see;
ki-the, they shall cause themselves to; mo®-thi®, as they travel
the path of life; ta bit da, they shall.

Zhi"-ga, the little ones; u-no", the means of reaching old age;
o*-gi-the, make of me; mo™-thi", as they travel the path of
life; bi, they; do", when; a, they said.

Ki’-no’ W1’-G1-£

(Free translation, p. 77; Osage version, p. 307)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bi" da,

it has been said; tsi, house; ga, in this, 11, 38, 40, 48, 51.

. Wa-¢a-be, the black bear; u-ca-ka, blemish, spots; thi-ge, that

has none; kshe, that lies; a, they said.

. Ta, the deer, ki-thi-xa, mate; bi, they; u-zhi"-ga, when it was

yet small, young; xtsi, verily; thi®-kshe, sitting; dsi, then; a,
they said.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 467

4.

35.

37.

38.

39.

41.

Ni-dse, haunch, body; ki, to lay down as to rest; i-no"-the, to put
upon the ground; ta do", to do so, pressed with the desire to
rest, hibernate; a, they said.

. U-k’o" wa-no"-tha zhi, perplexed, bewildered; xtsi, verily; thi,

he was; a, they said.

. Ta-dse, the winds, the four quarters; e-no®-ha, to each one.
. Ha-shki-pa, returning to the starting point; a-gthi, returning;

no"-zhi®-zhi", repeatedly, to stand; the, as he moved about;
a, they said.

. Sho®, while yet acting in this manner; to? i® da, and as she stood.
. Thu-e, quickly; xtsi, verily; ¢i-thu-cge, taking footsteps; the,

went forth; do®, did; a, they said, 14, 18, 23, 28, 34.

. Xa-dse, grass; ba-tse, bunch; ho®-cka, of any kind; do®, the; a,

they said.

. Thi-thi-cki, gathered compactly together; gthi, toward himself;

no®-the, placed upon the ground; thi®-kshe, as she sat; a, they
said, 16, 21, 26.

.Ni-dse, haunch, body; ki, down; i-no®-tha, upon the ground as to

rest; zhi, not; the, went away; a, they said, 17, 22, 27, 32.

. Ba-xpe, stunted oaks; zhi"-ga, small; ho®-¢ka, of any kind; do,

the; a, they said.

. Ga-xa, a branch, stream; zhi®-ga, small; ¢e gtha-gtha, with a line

of groves upon its banks; xtsi, verily; ge, amongst; dsi, there;
a, they said, 24.

. Zho®-sha-be-the hiu, dark-wood trees, the red-bud; ba-tse, a

bunch; ho®-¢ka, any kind; do®, the; a, they said.

. Ha-¢i-hi, grapevine; ko", root; thi®-kshe, the sitting; no", the;

a, they said.

. Mo®-ha, a cliff; pa-¢i, to the summit of; ho"-cka, any kind; do*,

the; a, they said.

. ’[®-zhi®-ga, small stones; do-ba, four.
. Thi-ta-the, gathered them together; gthi, toward herself; i-no®_

the, placed them upon the ground; to®, as she stood; a, they
said.

I" rocky cliff; pa-ci, to the summit of; a-ga-ha, upon; dsi, there;
xtsi, verily; a, they said.

Thi-¢o"-tha, turned over; gthi, and drew toward herself; i-tse-the,
and placed them upon the ground; to", she stood; a, they said.

J", a stone; ta-xpi, upon the crown of her head; a-gtho", placed
thereon; xtsi, verily; hi, having arrived there; gthi®, sat; thi®-
kshe, sitting; a, they said.

Ni-dse, haunch; ki, down; i-no®-the, placed upon the ground;
thi®-kshe, sitting; a, they said.

Mi, moons; pe-tho"-ba, seven.

468 THE OSAGE TRIBE [BTH. ANN. 86

42. He-dsi, close to; xtsi, verily; hi, having arrived at; gthi®, she sat;
thi®-kshe, sitting; a, they said.

44, Ho®-ba, days; u-¢a-ki-ba, the divisions of; wi", one; u-pshi, I
have arrived at and am entering; sho®, verily; e-ki-the, thought
of herself; thi"-kshe, as she sat; a, they said, 44, 50.

45. Wa-zhi"-ga, the birds; ho-wa-gi ki-he, in every direction; sho®
e-go", verily in all directions; xtsi, verily; a, they said.

46. Ho-to", calling, singing; wa-no"-k’o", hearing them; thi®-kshe, as
she sat; a, they said.

48. Wa-gthu-shka zhi®-ga, the little bugs, insects.

42. Kia-hi-hi the, flying hither and thither in swarms; xtsi, verily;
wa-do"-be, she saw; thi"-kshe, as she sat; a, they said.

52. Wa-ko™-da, god, used here figuratively for season; u-pshi, I have
arrived at and am entering; sho®, verily; e-ki-the, she thought
of herself; thi"-kshe, as she sat; a, they said.

53. Zhi®-ga-zhi®-ga, the children.

54. Ho™-ba, days; u-ca-ki-ba, divisions of; u-ni-ka-shi-ga, dwell
therein as persons; ta, shall; bi, they; e-ki-the, thought of her-
self; thit-kshe, as she sat; a, they said.

55. Zhi"-ga-zhi"-ga, her child; gthu-¢e, she took up; do, then; a,
they said.

56. Wa-ko™-da, and to the god; tse-ga, that early; xtsi, verily;
e-tho"-be, rises and appears; hi, comes; no", habitually; bi,
they, a, they said.

57. Ba-ha, exhibit, hold up to view; offer; tsi, come, having come to
the door; no®-zhi", stood; to®, standing; a, they said.

58. Zhi-ga, the little ones; ni-ka-shi-ga, persons, people; bi a, they
now are; wi-tsi-go-e, O, grandfather; e, saying; to", she stood;
a, they said.

59. Zhi®-ga, the little ones; u-no", old age; i-the, live to see; ki-the,
enable themselves; mo®-thi®, as they travel the path of life;
ta bi a, help them to; wi-tsi-go-e, O, grandfather; e, saying;
to", she stood; a, they said.

Ki’-no® Wr’-a1-£
(Free translation, p. 79; Osage version, p. 309)

1, He-dsi, at that time and place; xtsi, verily; a, they said; a bi®
da, it has been said; tsi, house; ga, in this, 9, 22, 26.

2. Zhir-ga, the little ones; ki-no", symbolic paintings; gi-tha, to
make of; bi, they; thi"-ge, they have none; a-tha, they have;
wi-tsi-go-e, O, grandfather; e, saying; to", he stood.

3. Zhi®-ga, the little ones; ki-no", symbolically paint; gi-tha, them-
selves; bi, they; do", when; a, they said.

4. Wa-ko"-da, the god; tse-ga, early; xtsi, verily; e-tho™-be, arises
and appears; hi, comes; no", habitually; bi, they; a, they said.

——E ee

LA FLESCHP] TRIBAL RITES—LITERAL TRANSLATION 469

5.

6.

27.

28.

29.

Wa-ko"-da, the god; u-ga-zhu-dse, that strikes the heavens with
red; hi, as he comes; no" no®, regularly; a, they said.

Ga, that god; ki-no®, symbolically paint; gi-the, make of; mo®-
thi", as they travel the path of life; ta bi da, they shall.

. Ki-no®, paint symbolically; gi-the, make of; mo*-thi", as they

travel the path of life; bi, they; do", when.

. U-no®, old age; a bi, spoken of as; i-the, live to see; ki-the, cause

themselves to; mo®-thi", as they travel the path of life; ta
bit da, they shall, 21, 30.

. Wa-ca-be, the black bear; u-ca-ka, blemish, spots; thi®-ge, that

has none; kshe, that lies; no", the; a, they said.

. E-shki do®, that animal also.
. Wa-ko®-da, god; u-to™-ba, to be noticed, identified; bi, they;

ki-the, cause themselves to be; mo®-thi", as they travel the
path of life; ta bit da, they shall, 16, 35, 39.

. Zhu-i-ga, my body; ¢a-be, the black; ga ge, these; a, they said.
. No®-xthe, as charcoal; a-gi-the, I have made it to be; a-thi®-he,

in my life activities; i" da, I have, 32, 37.

. No®-xthe, charcoal; gi-the, they make of it; mo®-thi", as they

travel the path of life; bi, they; do", when; a, they said, 34.

. The-shka, the throat; ¢ka, the white spot; ga, this; thi®-kshe,

sitting; shki, also; a, they said.

. Wa-ko®-da, the god; ho®-ba, day; do*, of; thi®-kshe, sitting; a,

they said.

. I-bi-co®-dse, pressing close against him; 0®-kshi-the, we shall make

it to be; tai tse a-tha, we shall.

. L-bi-co"-dse, press closely to him; o®-kshi-tha, we make him to

be; bi, we; do", when; a, they said.

. Mi-xa, swan; ¢ka, white; to"-ga, the great; thi"-kshe, the sitting;

no®, the; a, they said.

. Ha, O; wi-tsi-go-e, my grandfather; e-gi-a, they said to him; bi,

they; a, they said.

. Zhi®-ga, the little ones; zho-i-ga, their bodies; tha, of which to

make; bi, they; thi®-ge, there is none; a-tha, it is so; wi-tsi-
go-e, my grandfather; e-gi-a, they said to him; bi, they; a, they
said.

Zhi®-ga, the little ones; zho-i-ga, their bodies; tha, to make of;
bi, they; thi™-ge, there is none; e-she do®, when you say; a,
they said.

Zhi®-ga, the little ones; zho-i-ga, their bodies; o®-tha, make of
me; ba, they; tho®-tse, they shall, being fit for such purpose;
Mi-kshe, i" da, I am.

Zhi®-ga, the little ones; zho-i-ga, their bodies; o®-tha, they make
of me; bi, they; do®, when; a, they said, 33.

470
31.

36.

38.

40.

41.

42.

43.

44,

45.
46.

THE OSAGE TRIBE [prH. ANN. 36

(i-ha, the skin of the feet; u-sha-be, in which the color is dark;
ga, this; thi®-kshe, sitting; a, they said.

Pa-zhu-zhe, the bill; i-ta-xe, the tip of; sha-be, dark in color;
ga, this; thi-kshe, sitting; a, they said.

Zhi®-ga, the little ones; no®-xthe, charcoal; gi-the, make of it;
mo®-thi", as they travel the path of life; bi, they; do®, when;
shki, and; a, they said.

A-hiu, wings; ga, these; thi"-kshe, sitting; shki, also; a, they
said.

Wa-gthe, plumes; gi-the, make of them; mo®-thi", as they travel
the path of life; tai tsit da, they shall.

Wa-gthe, plumes; gi-the, they make of them; mo*-thi", as they
travel the path of life; bi, they; do", when; shki, and; a, they
said.

Ho®-ba, the day; wa-cu, that is clean, spotless, cloudless; ga, this;
to®, standing; a, they said.

I-tha-thu-ce, to bring with their strength; 0®-ga-xe, we shall make
them to; o"-mo"-thi", as we travel. the path of life; ta i tsi" da,
we shall.

Ho®-ba, days; u-ca-ki-ba, the divisions of; do-ba, the four.

U-hi, to reach and to enter; ki-the, cause themselves to; mo®-
thi", as they travel the path of life; ta bi a, they shall; zhi*-ga,
the little ones.

Mo®-rHt’-THE-DO* T's’A-GE

(Free translation, p. 84; Osage version, p. 310)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bi" da,

it has been said; tsi, house; ga, in this, 7, 35, 63, 67, 72, 80,
83, 91, 120.

. Wa-zha-zhe, name of the Wa-zha-zhe subdivision; u-dse-the, fire-

places; pe-tho"-ba, seven; ba, they were; do", were; a, they
said.

. Wa-zha-zhe, man of the Wa-zha-zhe subdivision; wi®, one; a,

they said.

. Wa-ki-gthi-gtho", to meditate for himself; tsi-the, he proceeded;

thit-kshe, as he sat; a, they said.

. Tsi-xi"-dse, at the end of the lodge; xtsi, verily; ge, there; dsi, at

that place; a, they said.

. Ba-mo"-xe, bowed, bent low, prostrate; hi-the, he fell; kshe, he

lay; a, they said, 18, 33, 48, 65.

. Ho®-ga, sacred, that which was consecrated; wa-ga-xa, was made;

bi, they, the people; a, they said, 22, 37, 53, 68, 85.

. I®-dse-ha, the skin of the face, the forehead; ga-xe, he made of

it, put it upon the skin of his face; to", as he stood; a, they
said, 23, 38, 54, 69, 86.

LA FLESCHB] TRIBAL RITES—LITERAL TRANSLATION 471

10.

ale

12.

13.

14.

15.

Ho*-ba, the day; i-ta-xe, at the beginning of; tho" dsi, there, at
that time; a, they said, 24, 39, 55, 70, 87.

Xa-ge, weep, cry; tha-shto", cease; a-zhi, he did not; thi", as he
moved about; a, they said, 25, 29, 40, 44, 56, 71, 88.

Thu-e, quickly, forthwith; xtsi, verily; ¢i-thu-¢e, he took foot-
steps; the, and went forth; do®, did; a, they said, 41.

Tsi-u-ho"-ge, as he came to the edge of the village; xtsi, verily;
ge dsi, there; a, they said.

Wa-ko"-da, the god of day, the sun; tho-to", straight, in the
middle of the heaven; a-thit, he brought him to or followed
him; hi, arriving there; thit-kshe, he sat to rest; a, they said,
27, 42, 58, 74. ~

U-pa-ce, the time wherein darkness comes, the evening; tho®
dsi, at that time; a, they said, 28, 43, 59.

. Tse-xe, the open prairie; xtsi, verily; ge dsi, there in the midst

of; a, they said, 30, 45, 60.

. Lsdo-ge, toward his right side; pa-gthe, placing his head; xtsi,

verily; a, they said, 32, 47, 64.

. Wa-ko®-da, god; i°-shta, his eyes; a-ga-¢ta, to close; ga-xe, he

made them; kshe, as he lay down to rest; a, they said, 34, 49,
66, 81.

20. Sho" thit-kshe i" da, even as he sat, while yet he sat, 50, 57.

76.

77.

79.

21. Wa-ko®-da, god; ho®-ba, day; do", of; thi®-kshe, sitting; a, they

said.

. Sho®, then, even as he; to® i? da, paused, stood to rest.
. The, in this spot; shki, also; wa-ko®-da, god; e-dsi a-ba, resides

and moves therein; tho®-ta, it is possible; sho", after all; e-the,
he thought; thit-kshe, as he sat; a, they said, 46, 78.

. Wa-ko"-da, god, used here as a trope for the light of day;

o?-thi-do", drawn over me; hi-the, has passed over; mi-kshe,
me; sho", even now; e-ki-the, he thought; kshe, as he lay
upon the ground; a, they said, 51, 82.

. Pa, his head; thi-ho", raised; tsi-the, he hastened to do; do®,

and; a, they said, 84.

. The, in this spot; shki do”, also; a, they said, 62.
. Sho", while yet he cried; the i" da, as he wandered about.
. U-zho®, time for going to sleep, the evening; we-sha-pe, the

sixth; kshe, the length of time from the beginning of the vigil;
a, they said.

Ni, water, stream; u-ho"-ge, the head of, the source; wi", one;
e-dsi do", there was; a, they said, 89.

He-dsi, there, at the place; xtsi, verily; hi, having arrived there;
no", zhi", paused; to", stood; a, they said, 90, 93.

The, ga, here, in this spot; xtsi, verily; a-zho", I sleep; tse, shall;
e-the, he thought; thit-kshe, as he sat; a, they said.

472 THE OSAGE TRIBE [BTH. ANN. 36

92. Mo®-thi"-the-do® Ts’a-ge, He-who-becomes-aged-while-yet-travel-
ing, the pelican; do", a; a, they said.

94. Ha, O; wi-tsi-go-e, my grandfather; e, to say; tsi-the, he hastened;
a, they said.

95. Zhi®-ga, the little ones; zho-i-ga, their bodies; tha, of which to
make; bi, they; thi"-ge, there is none; a-tha, there is; wi-tsi-go-e,
my grandfather; e-gi-e, said to him; to", as he stood; a, they
said.

96. Ha, O; zhi®-ga, little one; e, to say; tsi-the, he hastened; a, they
said.

97. Zhi®-ga, the little ones; zho-i-ga, their bodies; tha, of which to
make; bi, they; thi®-ge, there is none; e-she do", you having
said; a, they said.

98. Zhi®-ga, the little ones; zho-i-ga, their bodies; o®-tha, make of
me; ba, they; tho"-ta, they shall; mi-kshe i" da, they shall of
me.

99. Zhi®-ga, the little ones; zho-i-ga, their bodies; o®-tha, make of
me; bi, they; do", when; a, they said.

100. U-no®, old age; a bi, which is spoken of as; i-the, live to see;
ki-the, cause themselves to; mo®-thi", as they travel the path
of life; ta bi" da, they shall, 103, 107, 115, 134.

101. (i-pa-ha, the skin of my feet; ga, this; thi"-kshe, sitting; shki,
and; a, they said.

102. U-no®, the means of reaching old age; a-gi-the, I have made it
to be; a-to®-he i® da, as I stand, 105, 109, 113, 117, 132, 136.

104. Hi-zhu-ga-wa, the muscles of my jaws; ga, this; thi®-kshe, sitting;
shki, and; a, they said.

106. Zhit-ga, the little ones; u-no", the means of reaching old age;
gi-the, they make of them; mo®-thi", as they travel the path
of life; bi, they; do", when; shki, and; a, they said, 110, 114.

108. Tse-wa-tse u-ga-wa, the inner muscles of my thighs; ga, this;
thi®-kshe, sitting; shki, also; a, they said.

111. Tse-wa-tse u-ga-wa, inner muscles of the thighs; a bi, that is
spoken of as; i-the, live to see; mo"-thi®, as they travel the
path of life; ta bi® da, they shall.

112. Mo®-ge thi-cto-the, the muscles of my breast gathered in folds
with age; ga, these; thi"-kshe, sitting; shki, also; a, they said.

116. A-zhu-ga-wa, the flaccid muscles of my arms; ga, these; thi®-
kshe, sitting; shki, also; a, they said.

118. Zhi®-ga, the little ones; u-no", a means of reaching old age; tha,
they make of them; bi, they; do", when; shki, and; a, they
said, 133, 137, 140.

119. A-zhu-ga-wa, flaccid muscles of the arms; a bi, spoken of as;
i-the, live to see; ki-the, cause themselves to; mo®-thi", as
they travel the path_of life; ta bit da, they shall.

an Den’? ane

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 473

121.
122.
123.
124.

125.

126.

129.

130.

131.

135.

138.

139.

141.

A-hiu, my wings; ga, tse, these; a, they said.

E, those; shki do", also; a, they said.

Wa-thi®-e-cka, without meaning; zhi 1” da, are not.

Wa-hiu-k’a, bone awls or scarificators; a-gi-the, I have made
them to be; a-to®-he i" da, as I stand.

Zhi®-ga, the little ones; wa-hiu-k’a, bone awls; gi-the, they make
of them; mo"-thi", as they travel the path of life; bi, they;
do®, when; a, they said, 127.

Wa-hiu-k’a, bone awls; gi-pa-hi, sharp for use; ki-the, cause
them to be; mo®-thi", as they travel the path of life; ta bit da,
they shall.

. Wa-hiu-k’a, bone awls; gi-the, they make of them; mo®-thi", as

they travel the path of life; bi, they; do", when; shki, and;
a, they said.

. U-no®, old age; a bi, spoken of as; i-the, live to see; ki-the,

cause themselves to; mo®-thi", as they travel the path of life;
ta bi a, they shall; zhi®-ga, the little ones.

Zhi®-ga, the little ones; wa-no®-xe, spirit; i-thi-shto", has already
become one and passed into the spirit world; kshe, one lies;
shki do, even though; a, they said.

T-ki-pa-no®-xe-¢ka, with the use of the bone awl as a scari-
ficator they shall bring themselves back to consciousness;
mo®-thi", as they travel the path of life; ta bi a, they shall;
zhi®-ga, the little ones; e, saying; to", he stood; a, they said.

A-ba t’o0-xa, my stooping shoulder; ga, this; thi" kshe, sitting;
shki, also; a, they said.

Do-dse u-ga-wa, the muscles of my throat; ga, these; thi"-kshe,
sitting; shki, also; a, they said.

Do-dse u-ga-wa, flaccid muscles of their throat; a bi, spoken of
as; i-the, live to see; mo®-thi®, as they travel the path of life;
ta bi® da, they shall.

Ta-xpi, crown of the head; hi", the hairs of; ¢a-dse, grown scant
with age; ga, this; thi"-kshe, sitting; shki, also; a, they said.

Ta-xpi, the crown of their heads; hi®, the hair of; ¢a-dse, grown
scant with age; a bi, spoken of as; i-the, live to see; mo®-thi®,
as they travel the path of life; ta bi™ da, they shall; zhi®-ga,
the little ones.

Ho’’-aa Wa-cTur Ts’A-GE

(Free translation, p. 88; Osage version, p. 314)

1. He-dsi, at that time and place; xtsi, verily; a, they said; a bi" da,

it has been said; tsi, house; ga, in this, 11, 35.

2. He-dsi, then and there; xtsi, verily; i-no®-zhi®, with the close of

the words (of the pelican) he arose; do, he did; a, they said.

3. Hit-da, now; a-gthe tse, I shall go home; e-ki-the, he thought of

himself; to", as he stood; a, they said.

474

4.
5.

6.
ie
8.

9.

10.

12.

13.

14.

15.

16.

17.

19.

22.

23.

26.

27.

30.

THE OSAGE TRIBE [pTH, ANN. 36

U-zho", sleeps; we-pe-tho"-ba, seventh; tse, on the; a, they said.

Ga-xa zhi"-ga, a small stream; xtsi, verily; ge, the; dsi, there;
a, they said.

He-dsi, near to; xtsi, verily; gi, he approached; thi", as he
moved homeward; a, they said.

Ho®-ga, the sacred eagle; Wa-gthi", very; Ts’a-ge, aged; do®, a;
a, they said.

He-dsi, close to him; xtsi, verily; gthi, he came; no™-zhi", paused;
to", and stood; a, they said.

Ha, O; wi-tsi-go-e, my grandfather; e-gi-a, bi a, he said to him.

Zhi®-ga, the little ones; zho-i-ga, their bodies; tha, of which to
make; bi, they; thi"-ge, none; a-tha, there is; wi-tsi-go-e, my
grandfather; e-gi-a bi a, said to him;

Zhit-ga, the little ones; zho-i-ga, their bodies; o®-tha, make of
me; ba, they; tho®-ta, they shall; mi-kshe i" da, of me.

Zhit-ga, the little ones; zho-i-ga, their bodies; o®-tha, make of
me; bi, they; do", when; a, they said.

U-no?, old age; a bi, spoken of as; i-the, live to see; ki-the, cause
themselves to; mo®-thi", as they travel the path of life; ta bi?
da, they shall, 18, 34, 43, 47. ‘

Ci-pa-ha, the skin of my feet; ga, this; thi"-kshe, sitting; shki,
also; a, they said.

U-no®, a means to reach old age; a-gi-the, I have made it to be;
a-to® he 1 da, as I stand, 20, 24, 28, 32, 45, 49, 54.

Zhir-ga, the little ones; u-no", a means to reach old age; tha,
they make of it; bi, they; do", when; shki, and; a, they said,
21, 25, 29, 33, 46, 55.

Hi-ko", ankles; ba-¢’i"-tha, wrinkles; ga ge, these; shki, also; a,
they said.

Hi-ko", ankles; ba-¢’i®-tha, wrinkled; a bi, spoken of as; i-the,
live to see; ki-the, cause themselves to; mo®-thi", as they travel
the path of life; ta bit da, they shall.

Tse-wa-tse, the inner muscles of my thighs; u-ga-wa, flaccid with
age; ga, this; thi"-kshe, sitting; shki, also; a, they said.

Tse-wa-tse, inner muscles of the thighs; u-ga-wa, grown flaccid
with age; a bi, spoken of as; i-the, live to see; ki-the, cause
themselves to; mo®-thi, as they travel the path of life; ta bi®
da, they shall.

Mo*-ge, my breast; thi-ctu-the, gathered in folds with age; ga,
this; thi" kshe, sitting; shki, also; a, they said.

Mo®*-ge, muscles of the breast; thi-¢tu-the, gathered in folds with
age; a, bi, spc ken of as; ithe, live to see; ki-the, cause them-
selves to; mo®-thi, as they travel the path of life; ta bi" da,
they shall.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 475

31.

40.

41.

44.

48.

50.

51.

52.

53.
56.

to

A-zhu-ga-wa, muscles of the arms grown flaccid with age; ga,
these; thit-kshe, sitting; shki, also; a, they said.

. A-hiu, my wings; ga tse, these; shki, also; a, they said.
. Wa-hiu-k’a, bone awls; o*-gi-tha, make of them; ba, they;

tho®-ta, they shall; a-to® he i" da, as I stand.

. Wa-hiu-k’a, bone awls; gi-the, they make of them; mo®-thi", as

they travel the path of life; bi, they; do®, when; a, they said.

. Wa-hiu-k’a, bone awls; gi-pa-hi, sharp for use; ki-the, cause to

be; mo®-thi®, as they travel the path of life; ta i tsi" da, they
shall.

Zhi®-ga, should one of the little ones; wa-no"-xe, a spirit; i-thi-
shto®, has become; kshe, lies; shki, and; do", when; a, they
said.

[-ki-pa-no®-xe-cka, with the use of the awl as a scarificator he
shall be brought back to consciousness; mo®-thi®, as they travel
the path of life; bi, they; do", when; a, they said.

A-ba-t’o-xa, my stooping shoulder; ga, this; thi-kshe, sitting;
shki, also; a, they said.

Do-dse, throat; u-ga-wa, grown flaccid with age; ga,this; thi?-
kshe, sitting; shki, also; a, they said.

Zhi*-ga, the little ones; u-no®, a means of reaching old age; gi-the,
make of them; mo®-thi", as they travel the path of life; bi,
they; do", when; shki, also; a, they said

Do-dse, throat, the muscles of; u-ga-wa, grown flaccid with age;
a bi, spoken of as; i-the, live to see; ki-the, cause themselves to;
mo?-thi®, as they travel the path of life; ta bi" da, they shall.

Ta-xpi, crown of the head; hi*, the hairs of; ¢a-dse, grown scant
with age; ga, this; thi®-kshe, sitting; a, they said.

E shki do®, those also; a, they said.

Ta-xpi, the crown of their heads; hi*, the hairs of; ¢a-dse, grown
scant with age; a bi, spoken of as; i-the, live to see; ki-the,
cause themselves to; mo®-thi®, as they travel the path of life,
ta bi a, they shall; zhi®-ga, the little ones.

Mo®’-ce W’-GI-E

(Free translation, p. 90; Osage version, p. 315)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bi" da,

it has been said; tsi, house; ga, in this.

. U’-zho®, sleeps; we-pe-tho®-ba, the seventh; tse, the; a, they said.
. Tsi-u-ho®-ge, borders of the village; xtsi, verily; ge dsi, there;

a, they said.

. He-dsi, close to; xtsi, verily; a-gthi-no*-zhi", he returned to and

paused; e do®, when; a, they said.

. Mo"-ce, metal; u-shpe, a fragment of; ho*-c¢ka, any kind; do®,

the; a, they said.

476

~I

17:

18.

21.

22.

23.

24,

26.

28.

29.

THE OSAGE TRIBE [prH. ANN. 36

. He-dsi, close to it; xtsi, verily; a-gthi-no"-zhi", he paused and

stood on his return; to", stood; a, they said.

. Ha, O; wi-tsi-go-e, my grandfather; e, to say; tsi-the, he has-

tened; a, they said.

. Zhi®-ga, the little ones; zho-i-ga, their bodies; tha, of which to

make; bi, they; thi"-ge a-tha, there is none; wi-tsi-go-e, my
grandfather; e-gi-a bi a, he said to him.

. Ha, O; zhi®-ga-e, little one; e, to say; tsi-the, he hastened; a,

they said.

. Zhi®-ga, the little ones; zho-i-ga, their bodies; tha, of which to

make; bi, they; thi"-ge, there is none; e-she do”, you have said;
a, they said.

. Zhi®-ga, the little ones; zho-i-ga, their bodies; o"-tha, make of

me; ba, they; tho®-ta, they shall; mi-kshe, i" da, of me.

. Ts’e, to die; wa-tse-xi, difficult; mi-kshe i" da, I am.
. Zhi®-ga, the little ones; zho-i-ga, their bodies; o®-tha, make of

me; bi, they; do", when; a, they said, 19, 25, 27, 30.

. Ts’s, to die; wa-tse-xi, difficult; ki-the, cause themselves to be;

mo®-thi", as they travel the path of life; ta bit da, they shall.

. Zhi®-ga, the little ones; wa-hiu-k’a, bone awl; o®-gi-the, make of

me; mo?-thi", as they travel the path of life; ta i tsit da, they
shall.

Zhi®-ga, the little ones; wa-hiu-k’a, bone awl; o®-gi-the, make of
me; mo®-thi", as they travel the pee of life; bi, they do*,
whens a, they said, 20.

Warhiu-k'a, their Hons awl; gi-pa-hi, sharp for use; ki-the, they
shall cause it to be; mo®-thi", as they travel the path of life:
ta i tsi” da, they shall.

Zhi®-ga, any one of the little ones; wa-no"-xe, spirit; i-thi-shto",
becomes; kshe, and lies; shki do", even then; a, they said.
O®-tho®-ki-pa-no"-xe-cka, their use of me as a scarificator shall
bring him back to consciousness; mo®-thi®, as they travel the

path of life; tai tsi" da, they shall.

O*-tho®-ki-pa-no"-xe-cka, when they make use of me to bring
back their sick ones to consciousness; mo®-thi®, as they travel
the path of life; bi, they; do", when; a, they said.

U-no®, old age; a bi, that which is spoken of as; i-the, live to
see; ki-the, cause themselves to; mo®-thi®, as they travel the
path of life; ta bi da, they shall.

J-ts’a, causes of death; thi"-ge, they shall have none; mo®-thi®,
as they travel the path of life; ta i tsi? da, they shall.

Wa-ko"-da, of the gods; xi®-ha, skin; ¢a-gi, hard; .thi"-ga i® da,
there are none.

Wi-no, I alone; wa-ko"-da, of the gods; xi®-ha, skin; ¢a-gi, hard;
bthi® da, I am.

————

eli sm

LA FLESCHB] TRIBAL RITES—LITERAL TRANSLATION 477

31.

32.

33.

34.

35.

36.

to

De

Xi?-ha, skin; ¢a-gi, hard; a bi, spoken of as; i-the, to see; ki-the,
cause themselves to; mo®-thi", as they travel the path of life;
ta i tsi® da, they shall.

Ho*-ba, days; u-¢a-ki-ba, the divisions of; do-ba, the four.

U-hi, they shall reach, arrive at and enter; ki-the, cause them-
selves to; mo®-thi", as they travel the path of life; ta i tsi® da,
they shall.

Ho"-ba, the days; wa-tha-xthi, anger, hatred aggressiveness;
thi"-ge, having none; to" no", the standing; a, they said.

I-tha-thu-ce, to bring forth, to influence; xtsi, verily; a-ni-ka.
shi-ga, I am a person having that power; a-to" he i® da, I stand-

Hor-ba, the days; u-xthi, anger, hatred and aggressiveness;
thi®-ge, that have none; u-ni-ka-shi-ga, they shall dwell therein
as a people; ki-the, cause themselves to; mo®-thi", as they
travel the path of life; ta bi a, they shall; zhi®-ga, the little
ones.

THe Wr’-Gi-Es OF THE GENTES

WA-ZHA’-ZHE SUBDIVISION

Wa-ZHA’-ZHE WA-NON GENS

(Free translation, p. 92; Osage version, p. 316)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bi" da,

it has been said; tsi, house; ga, in this.

. Wa-zha-zhe, name of the Wa-zha-zhe subdivision; u-dse-the,

fireplaces; pe-tho"-ba, seven; ni-ka-shi-ga, a people; ba, they;
do", were; a, they said.

. Wa-zha-zhe, name of that subdivision; Wa-no®, the gens occupying

the office of the ‘oldest’; thi"-kshe, sitting; a, they said, 7.

. Ha, O; wi-tsi-go-e, my grandfather, used here as a term of rev-

erence, and not in the ordinary sense; e-gi-a, they said to him;
bi, they; a, they said.

. Zhi®-ga, the little ones; we-ki-k’o", ceremonial articles; tha, of

which to make; ba, they; tho®-tse, suitable; thi®-ge, there are
none; a-tha, are; wi-tsi-go-e, my grandfather; e-gi-a, they said
to him; bi, they; a, they said.

. Ke, the turtle; ¢it-dse, tail; ga-tse, serrations; pe-tho®-ba, seven;

thi®-kshe, sitting; a, they said.

. Ga, that; thi"-kshe, the sitting; shki, also; a, they said.
. We-ki-k’o", ceremonial article; the, they make of; mo®-thi", as

they travel the path of life; tai tsi” da, they shall.
(it-dse, tail; ga-tse, serrations; pe-tho™-ba, seven; ga tse, these;
a, they said.

478

27.

28.

29.

41.
42.

THE OSAGE TRIBE [ETH, ANN. 36

. E shki do®, those also; a, they said, 17, 30.
. Wa-we-a-ga-cko™-the i" da, I have made to represent or to sym-

bolize, 18, 31.

. O-do", military honors; pe-tho"-ba, seven; e no" bi no", spoken

of as; a, they said.

. I-tha-ga-¢ko"-the i" da, I have made to represent or to symbolize,
. (ir-dse, tail; ga-tse, serrations; sha-pe, six; ga tse, these; a, they

said.

. O-do®, military honors; sha-pe, six; e no® bi no", spoken of as.
. Sho®, all, of whatever description; i-tse-a-the i" da, I have made

them to stand for, to symbolize.

. Not-ka, the back, of the turtle; ga-gthe-zhe, the figures; ga, this;

thi®-kshe, sitting; shki, also; a, they said.

. Wa-thi®-e-cka, without a purpose; she-mo®, I have made; mo®-zhi

i da, I have not.

. U-no", as a means to reach old age; the, make them to be;

mo?-thi", as they travel the path of life; tai tsi" da, they shall.

. U-no", as a means of reaching old age; tha, they make of; bi,

they; do", when; shki, and; a, they said.

. U-no®, old age; a bi, spoken of as; i-the, live to see; ki-the, cause

themselves to; mo"-thi", as they travel the path of life; ta i
tsi" da, they shall, 37, 40.

Zhi-ga, the little ones; zho-i-ga, their bodies; 0®-tha, they make
of me; bi, they; do", when; a, they said, 36, 39.

Xit-ha, skin; ¢a-gi, hard and impenetrable; ki-the, cause them-
selves to be; mo"-thi", as they travel the path of life; ta i
tsi" da, they shall.

Mo*-ge, the breast, of the turtle; ga-gthe-zhe, the figures of; ga,
these; thi"-kshe, sitting; shki, also; a, they said.

. Wa-ko®-da, the god; mo®-shi, up above, the arch of the heaven;

ta, there; ga, this; kshe, that lies; a, they said.

. A-ki-thi-tse, that which lies across, the breast; xo-dse, the gray

line; ga, this; thi"-kshe, sitting; shki, also; a, they said, 34.

. I-tha-ga-¢ko"-the, I have made them to represent, to symbolize;

xtsi, verily; a-ni-ka-shi-ga, I as a people; i" da, I have done so.

. Ho®-ga, the people of the Ho®-ga subdivision; Tsi-zhu, those of the

Tsi-zhu division; e-tho®-ba, of these two divisions.

. Zho-i-ga, their bodies; o*-tha, they make of me; bi, they; do*,

when; shki, and; a, they said.
Ho®-ba, the days; u-¢a-ki-ba, the divisions of; do-ba, the four.
U-hi, to reach and to enter; ki-the, cause themselves to; mo®-
thi", as they travel the path of life; ta i tsi" da, they shall.

ee

96 Ot ee eee i ee a

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 479

1):
20.

Wa-zHA/-zHE (KA GENS

(Free translation, p. 94; Osage version, p. 317)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bi® da,

it has been said; tsi, house; ga, in this, 6.

. Wa-zha-zhe, name of the Water division; u-dse-the, fireplaces;

pe-tho"-ba, seven; ni-ka-shi-ga, a people having; ba, they; do®,
were; a, they said.

. Wa-zha-zhe, of the Water division; (ka, the white; thi"-kshe, the

sitting; no®, the; a, they said.

. Ha, O; wi-tsi-go-e, my grandfather; e-gi-a, they said to him;

bi, they; a, they said.

. Zhir-ga, the little ones; we-ki-k’o", articles for ceremonial use;

tha, of which to make; ba, they; tho®-tse, fit or suitable;
thi"-ge a-tha, there are none; wi-tsi-go-e, my grandfather;
e-gi-a, they said to him; bi, they; a, they said.

. Zhit-ga, the little ones; we-ki-k’o", ceremonial articles; tha, of

which to make; ba, they; tho™-tse, fit or suitable for use;
thi-ge, none; e-she do", you say; a, they said.

. We-ki-k’o", article for ceremonial use, a symbol; tho®-tse, fit or

suitable; mi-kshe i* da, I am.

. Tsiu-ge, the mussel; thi"-kshe, the sitting; no", the; a, they said.
. Zhu-i-ga, bodies; the, 1 have made of; xtsi, verily; a-ni-ka-shi-ga,

I as a person, as a people; mi-kshe i" da, I who sit here, 24.

. Zhi®-ga, the little ones; zhu-i-ga, their bodies; o®-tha, they make

of me; bi, they; do", when; a, they said, 15, 21.

. U-no®, old age; a bi, spoken of as; i-the, live to see; ki-the, cause

themselves to; mo®-thi®, as they travel the path of life; tai tsi®
da, they shall, 29.

. Ha, the skin, shell; ba-k’i"-tha, wrinkled; ga, these; kshe, that

lay; a, they said.

. U-no", the means of reaching old age; pa-xe i" da, I have made

them to be.

. Ha, skin; ba-k’i®-tha, wrinkled; a bi, spoken of as; i-the, live to

see; ki-the, cause themselves to; mo®-thi", as they travel the
path of life; ta i tsi” da, they shall.

. Ni, water, a river; u-ba-sho", a bend, a turn; pe-tho®-ba, seven.
. U-pshi, I come to and pass; a-thi®-he, in the course of my exist-

ence; no" i" da, habitually.

Wa-ko®-da, the gods; e shki do", even they; a, they said.

Be, any one of them; u-zho"-ge, path, trail; o*-tho"-kshi-tha, see
the trail that I make in my travel; mo*-zhi, mine not; a-thi®-he
i? da, in the course of my life.

480 THE OSAGE TRIBE (BIH. ANN. 36

22. Be, any one of them; u-zho-ge, trail; i-kshi-tha, see their; ba,

24.

26.

27.
28.

12.

13.

they; zhi, not; ki-the, enable themselves, to conceal their trail
from the gods themselves; mo"-thi®, as they travel the path of
life; tai tsi" da, they shall.

. Wa-ko®-da, the god; ho®-ba do", of day; thi®-kshe, who sits; a,

they said, 25.

Zhu-i-ga, my body; the, I have made of him; xtsi, verily; a-ni-
ka-shi-ga, I as a person and as a people; mi-kshe i* da, I who
sit here.

Zhu-i-ga, their bodies; the, they make of him; xtsi, verily;
ni-ka-shi-ga, a people; ki-the, cause themselves to be; mo?-
thi", as they travel the path of life; ta i tsi" da, they shall.

Ho®-ba, the days; u-¢a-ki-ba, the divisions of; do-ba, the four.

U-hi, to reach and to enter; ki-the, cause themselves to; mo®-
thi, as they travel the path of life; ta i tsit da, they shall.

WaA’-TSE-TSI GENS

(Free translation, p. 95; Osage version, p. 318)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bi® da,

it has been said; tsi, house; ga, in this, 7, 19.

. Wa-zha-zhe, the Water subdivision; u-dse-the, fireplaces;

pe-tho"-ba, seven; ni-ka-shi-ga, a people; ba, they; do", were;
a, they said.

. Wa-zha-zhe, a (gens) of the Wa-zha-zhe subdivision; a, they said.
. Wa-tse-tsi, they who came from the stars; thi"-kshe, the sitting;

no®, the; a, they said.

. Ha, O; wi-tsi-go-e, my grandfather; e-gi-a, they said to him; a,

they said.

. We-ki-k’o", ceremonial article, a symbol; tho-tse, suitable;

thit-ge a-tha, we have none; wi-tsi-go-e, my grandfather;
e-gi-a, they said to him; bi, they; a, they said.

. We-ki-k’o", symbol; tho®-tse, suitable; thi"-ge, you have none;

e-she do", you say; a, they said.

. We-ki-k’o", symbol; tho®-tse, suitable; mi-kshe i" da, I am, I who

sit here.

. Xo"-dse, the red cedar; mi-ga, the female; to", that stands; no®,

the; a, they said.

. Zhu-i-ga, my body; the, I have made it to be; xtsi, verily;

a-ni-ka-shi-ga, I, as a person, as a people; mi-kshe i" da, I who
sit here.

Zhi®-ga, the little ones; zhu-i-ga, their bodies; 0®-tha, they make
of me; bi, they; do®, when; a, they said.

U-no®, old age; a bi, spoken of as; i-the, live to see; mo*-thi®,
as they travel the path of life; ta i tsi" da, they shall, 24, 27.

LA FLESCHD] TRIBAL RITES—LITERAL TRANSLATION 481

14.

15.

ie

Xo"-dse, the red cedar; do-ga, the male; to", standing; no", the;
a, they said, 16.

We-ki-k’o", symbol; the, make of it; mo®-thi", as they travel the
path of life; tai tsi® da, they shall.

We-ki-k’o", symbol; the, they make of it; mo®-thi®, as they travel
the path of life; bi, they; do®, when; a, they said.

. Ni, waters; ga ge, these; shki, also; a, they said, 22.
. I-tha-ki-tho™-ba, coupled, with the cedar; xtsi, verily; o°-ga-xe,

we shall make them to be; 0-mo-thi", as we travel the path
of life; ta i tsi" da, we shall.

. U-no®, the means of reaching old age; tha, they make them to

be; bi, they; do®, when; shki, and; a, they said, 26.

. Mo®-hi®, grass; ts’a zhi, that dies not; ga, this; to", that stands

before us; a, they said.

. U-no®, the means of reaching old age; a-gi-the, I have made it

to be; a to® he i® da, I who stands here, 30, 32.

. A-ba t’u-xa, the bending or the stooping shoulders; ga ge, these;

a, they said.

. I-ta-xe, at the top of the stalk; xtha, blossoms; ¢ka, white; ga,

these; thi*-kshe, the sitting; shki, also; a, they said.

. Zhir-ga, the little ones; no®, old age; hi, reach; bi, they; do,

when; a, they said.

. Pa-xi", hairs of the head; ¢ga-dse, grown scant; ¢i-e-go", and yel-

lowish with age; i-the, live to see; ki-the, cause themselves to;
mo*-thi®, as they travel the path of life; ta i tsi" da, they shall.

Ta I-NI-KA-SHI-GA GENS

(Free translation, p. 95; Osage version, p. 319)

1.2 He-dsi, at that time and place; xtsi, verily; a, they said; a bi" da,

2.

it has been said; tsi, house; ga, in this.

Wa-zha-zhe, the Water subdivision; u-dse-the, fireplaces; pe-tho"-
ba, seven; ni-ka-shi-ga, a people; ba, they; do®, were; a, they
said.

. Wa-zha-zhe, of the subdivision; wi", one; a, they said.
. Wa-zha-zhe, of the Wa-zha-zhe subdivision; Ta-tha-xi", the

Deer’s-lung gens; thi®-kshe, the sitting; no", the; a, they said.

. Ha, O; wi-tsi-go-e, my grandfather; e-gi-a, they said to him;

bi, they; a, they said.

. We-ki-k’0", symbol; tho®-tse, suitable; thit-ge, there is none;

a-tha, is; wi-tsi-go-e, my grandfather; e-gi-a, they said to him;
bi, they; a, they said.

. Ha, O; zhi-ga, little ones;)e, to say; tsi-the, he hastened; a, they

said.
2786—21——31

482

OF

33.

THE OSAGE TRIBE [PTH. ANN. 36

. We-ki-k’o", symbol; tho®-tse, suitable; thi"-ge, there is none;

e-she do", you say; a, they said.

. We-kik’o®, symbol; tho®-tse, suitable; mi-kshe i" da, I am.
. Wa-dsu-ta, animal; zhi®-ga, little; wi", one; a, they said.
. Zhu-i-ga, my body; a-the, I have made it to be; a-thi® he i” da,

in the course of my life.

. We-ki-k’o", symbol; the, they make it to be; mo®-thi", as they

travel the path of life; ta i tsi® da, they shall, 30.

. We-ki-k’o", a ceremonial article; a symbol; the, they shall make

it to be; mo®-thi", as they travel the path of life; bi, they; do",
when; a, they said.

. We-ki-k’o", a symbol; gi-o-ts’e-ga, easy to obtain, satisfying to

the desires; ki-the, for themselves; mo®-thi®, as they travel the
path of life; tai tsi" da, they shall.

. Gi-ha, the skin of the feet; u-sha-be, the part that is dark in color;

ga, this; thi"-kshe, sitting; shki, also; a, they said.

. No®-xthe, charcoal, symbolic of; a-gi-the, I have made it to be;

a-thi® he i” da, in my life’s journey, 21, 25.

. Zhi®-ga, the little ones; no®-xthe, charcoal; gi-the, they make of

it; mo™-thi", as they travel the path of life; bi, they; do", when;
a, they said.

No®-xthe, charcoal; gia-da-xe, that will easily sink into the skin,
refers particularly to tattooing; ki-the, cause it to be for them-
selves; mo®-thi", as they travel the path of life; ta i tsi da, they
shall, 23, 27.

. Pa-zhu-zhe, the tip of the nose; sha-be, that is dark in color;

ga, this; thi®-kshe, sitting; shki, also; a, they said.

. Zhit-ga, the little ones; zhu-i-ga, their bodies; tha, they make of

.1t; bi, they; do", when; a, they said, 26.

. No"-ta, ears; i-ta-xe, the tips of; ga, these; thi®-kshe, sitting,

shki, also; a, they said.

. We-ki-k’o", ceremonial articles, symbols; ga, these; no®-zhi" da;

shall stand as.

. Wa-dsu-ta, animal; tse-he-xo-dse, gray horns, a term meaning

young; kshe, lying; no", the; a, they said.

. Zhit-ga, the little ones; we-ki-k’o", symbol; the, they make of it;

mo?-thi, as they travel the path of life; ta i tsi" da, they shall.

. Tse-xi, hardship, dangers; a-shi-be, evade or overcome; a-thi® he,

no" i® da, I do in my life’s journey, 34.

2. Wa-pa-hi, sharp weapons; 0®-bo-zha-ga, fly around me in forked

lines; bi, they; a-thi®-he, as I flee; shki do", although; a, they
said.

Xthi bi, when chased, pursued, surrounded; u-thi-¢o"-ha, amongst
those pursued; a-thi® he, I am; shki do", even though; a, they
said.

—E——— Oe

eS ee eee

a Oe ata

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 483

35.

36.

43.

45.

46.

47.

48.

49.

50.

51.

74,

lee

Zhi®-ga, the little ones; zhu-i-ga, their bodies; o*-tha, they make
of me; bi, they; do®, when; a, they said, 39, 100.

Tse-xi, dangers; ga-shi-be, evade or overcome; ki-the, cause
themselves to; mo™-thi", as they travel the path of life; ta i
tsi" da, they shall.

. Ho®-ba, the days; u-¢a-ki-ba, the divisions of; do-ba, the four, 40.
. U-hi, to reach and to enter; a-ki-the, I cause myself to; a-thi"-he,

in my life’s journey; no® i” da, habitually.

. U-hi, to reach and to enter; ki-the, cause themselves to; mo?-

thi", as they travel the path of life; ta i tsi® da, they shall.

. U-no", a means of reaching old age; tha, they make of me; bi,

they; do®, shki, when; a, they said.

U-no®, old age; a bi, spoken of as; i-the, live to see; ki-the, cause
themselves to; mo®-thi®, as they travel the path of life; ta i
tsi" da, they shall.

Ho® a-do", why; we-ki-k’o", a symbol; tha, they make of it; bi,
they; go" no", do they; shki, and; a hi® a, interrogative par-
ticles.

Zhi®-ga, the little ones; wa-dsu-ta, animals; i-hi-tho*-be; the
means by which to make them appear; the, make it to be;
mo*-thi®, as they travel the path of life; ta i tsi" da, they shall.

Wa-dsu-ta, animals; i-hi-tho"-be, the means by which to make
them to appear; tha, they make of it; bi, they; do", when;
shki, and; a, they said, 52, 58, 63, 68."

Wa-dsu-ta, the animals; gi-hi-tho™-be, shall appear for them,
mo?-thi", as they travel the path of life; ta i tsi da, they shall;
53, 59, 69, 73, 79, 85, 90, 95, 97, 99, 103.

Ta-shka-hi, the: white oak tree; to", standing; no", the; a, they
said.

T-u-dse, at the base of; mo®-no®-to-ba, where the earth has been
softened by many hoofs; bi, they, the animals; thi®-kshe, the
sitting; no", the; a, they said, 56, 61, 66, 71, 75, 81.

Wa-dsu-ta zhi"-ga, the small animal, the deer; a-gi-shka-de, to
play, gambol upon; pa-xe i* da, I have made it to be, 57, 62,
67, 72, 76, 82.

. Zhiu-dse hi, the red oak tree; to", standing; no", the; a, they said.
. Pi-gi-stse-dse, hi, the long acorn tree; to", standing; no®, the; a,

they said.

. Pi-¢i-xo-dse, hi, the gray acorn tree; to", standing; no®, the; a,

they said.

. Zho®-¢a-ki-ba hi, the twisted oak tree; to®, standing; no", the; a,
5

they said.

Pi-ci-sha-be hi, the dark-acorn tree; to", standing; no", the; a,
they said.

Pi-ci-sha-be hi, dark-acorn tree; wi", one; a, they said.

ies)

ou

“J

THE OSAGE TRIBE [prH. ANN. 36

. Gi-ta-pe, approach, in hunting; mo®-thi", as they travel the path

of life; bi, they; do", when; shki, and; a, they said.

30. Pa-xpe, tse-shka, the short stunted oak; to", standing; no", the;

a, they said.

3. Pa-xpe, the stunted oak; wi", one; a, they said.
. Ga, these, the playgrounds; shki, also; a, they said.
. Wa-thi®-e-cka, without a purpose; she-mo® mo®-zhi i® da, in

making them I have not.

. Ho-e-ga, as snares for the animals; i-no®-a-tha, i® da, I have

placed them where they are.

. Ho-e-ga, snares; tha, they, the little ones, make of them; bi,

they; shki, also; a, they said.

. Xa-dse, grass; ba-tse, bunch; ga, this; thi"-kshe, sitting; shki,

also; a, they said.

. E shki, that also; wa-thi®-e-c¢ka, without a purpose; zhi i® da,

is not.

. Xa-dse, grass; ba-tse, bunch; wi", one; gi-ta-pe, they approach

in hunting; mo®-thi®, as they travel the path of life; bi, they;
do", when; shki, and; a, they said.

. U-ga-¢o-thi", morrow, or the beginning of day; xtsi, verily;

thi®-ge, there is yet none; a, they said.

. U-pa-ce, in the evening; tho" dsi, when; shki, also; a, they said.
. Ho*-ga, the little ones of the Ho*-ga subdivision.
. Tsi-zhu e-tho™-ba, coupled with those of the Tsi-zhu division.

E-NoN’ MiN-psE ToN Gens

(Free translation, p. 98; Osage version, p. 322)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bi" da,

it has been said; tsi, house; ga, in this, 6, 36, 72.

. Wa-zha-zhe, the Wa-zha-zhe subdivision; u-dse-the, fireplaces;

pe-tho"-ba, seven; ni-ka-shi-ga, a people; ba, they; do", were;
a, they said.

. Wa-zha-zhe, of the Wa-zha-zhe subdivision; E-no™ Mi®-dse To",

the sole owner of the bow (gens), the gens having the office
of making the ceremonial bow; thi®-kshe, the sitting; no", the:
a, they said.

. Ha, O; Wa-zha-zhe, the subdivision name of the gens; e-gi-a,

they said to him; bi, they; a, they said.

. We-ki-k’o®, symbol; tho®-tse, suitable; thit-ge, there is none; a-tha,

is; Wa-zha-zhe, the division name; e-gi-a, they said to him;
bi, they; a, they said.

. We-ki-k’o", symbol; tho®-tse, suitable; thit-ge, none; e-she, do",

you say.

. We-ki-k’o", symbol; tho®-tse, suitable; mi-kshe i" da, I am.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 485

9:

10.

le

12.

13.

22.
23.

30.

ol.

32.
37.
38.

Niu-i-xa-xa, rushing waters, rapids; xtsi, verily; ge, the, many;
dsi, there at such places; a, they said.

A-ni-ka-shi-ga, as a person dwell, abide; mi-kshe i" da, I who sit
here.

Ni, water; zhu-i-ga, my body; the, I make to be, of the water;
xtsi, verily; a-ni-ka-shi-ga, as a person, as a people; mi-kshe,
i? da, I who sit here.

Ni, river; thi-u-ba-he, the side of the body; i-sdu-ge, the right;
ga, this; kshe, lying; a, they said, 15.

Thi-u-ba-he, as my own right side; a-gi-the, I have made it to
be; a-thi" he i" da, as I journey through life, 19.

. Zhi®-ga, the little ones; zhu-i-ga, their bodies; o®-tha, make of

me; bi, they; do", when; a, they said, 24.

. Ni, river; thi-u-ba-he, the side of its body; i-sdu-ge, the right;

ga kshe, this lying; a, they said.

. Thi-u-ba-he, the right side of their own bodies; gi-the, make of

it; mo®-thi", as they travel the path of life; bi, they; do,
when; a, they said, 20.

. Thi-u-ba-he, the side of the body; i-ts’a, causes of death; thi®-ge,

none; ki-the, cause themselves to be; mo®-thi®, as they travel
the path of life; tai tsi" da, they shall, 21.

. Thi-u-ba-he, side of the body; tha-ta, the left; ga kshe, this; a

they said.
Ni-u-thu-ga, the channel; ga kshe, this; a, they said.
Thi-u-thi-xthu-k’a, the hollow of my own body; a-gi-the, I have
made it to be; a-thi™ he i® da, in my life’s journey.

. Thi-u-thi-xthu-k’a, the hollow of their bodies; i-ts’a, causes of

death; thit-ge, none; ki-the, cause themselves to have; mo?-
thi", as they travel the path of life; ta i tsi® da, they shall.

. Wa-dsu-ta, animal, a living creature; wi", one; zhu-i-ga, my body;

a-the, I have made it to be; a-thi® he i" da, in my life’s journey.

. Ho, fish; zhu-dse, the red; kshe no”, the; a, they said.
. Zhu-i-ga, of it my body; a-the, I have made it to be; a-thi™ he

i® da, in my hife’s journey, 33.

. [-ts’a, causes of death; thi®-ge, none; a-thi®-he i” da, in my life’s
: ? Od, b >| oe

journey. \

Zhu-i-ga, their bodies; the, they make of him; mon®-thi", as they
travel the path of life; bi, they; do®, when; a, they said, 34,
43, 47.

U-no®, old age; a bi, spoken of as; i-the, live to see; mo"-thi", as
they travel the path of life; ta i tsi" da, they shall, 35, 40, 48.

Ho, fish; ¢a-be, the black; ga kshe, this; shki, also; a, they said.

To-shno"™-ge, Otter; kshe, the lying; no", the; a, they said.

E, that; shli do*, also; zhiu-i-ga, my body; a-the, I have made
it to be; a-thi® he i" da, in my life’s journey.

486

39

THE OSAGE TRIBE [BTH, ANN. 36

Zhi®-ga, the little ones; zhu-i-ga, their bodies; tha, they make of
him; bi, they; do®, when; a, they said, 60.

1. Tsi-zhu, the people of the Tsi-zhu division; a, they said.
2. Ho®-ga, those of the Ho"-ga subdivision; e-tho®-ba, the two to-

gether; a, they said.

. I-ts’a, causes of death; thi™-ge, none; mo®-thi®, as they travel

the path of life; tai tsi" da, they shall.

. Zha-be, beaver; do-ga, the male; kshe, the lying; a, they said.
. Zhu-i-ga, my body; the, of it I have made it to be; xtsi, verily;

a-ni-ka-shi-ga i" da, I as a person, as a people.

. Thiu-xe, willow; zhi®-ga, young, sapling; pe-tho™-ba, seven.
. Tsi-u-ba-he, at the side of the house; i-sdu-ge, the right; dsi,

there; a, they said.

. Tha-xu-e, dragged with his teeth; gthi, bringing them home;

i-he-the, he laid them down; to", as he stood; a, they said, 69,
75, 80, 85, 90, 95.

2. Ga, these; tse, lying in a pile; shki, also; a, they said, 63.
3. Wa-we-a-ga-cko"-the, I have made to represent, or to symbolize

certain things; a-to™ he i” da, as I stand here.

. O-do", military honors; e shno" bi no®, the things that are spoken

of as; a, they said.

. I-tha-ga-¢ko"-the, I have made them to represent, or to symbolize;

xtsi, verily; a-ni-ka-shi-ga, I as a person, as a people; a-to® he
1" da, as I stand here.

. Ni, the river; ki-mo®-ho®, against the current; dsi, there; xtsi,

verily; a, they said.

. Ba-btha-btha-xe, pushed the water into ripples or waves; zho, as

he lay and moved onward; a, they said.

. Ni, waters; a-ki-tha-zha-ta, the parting of in forked lines; ga

kshe, these; a, they said.

9. U-no®, the means of reaching old age; pa-xe i” da, I have made

them to be.

. Wa-ko"-da, the gods of the waters; a-ki-tha-zha-ta, to part from

them in forked lines; bi, they; ki-the, cause themselves to;
mo*-thi", as they travel the path of life; tai tsi® da, they shall.

2. Cir-dse, his tail; ni, the waters; i-ga-po-ki, he struck with making

a cracking noise; o®-ha, repeatedly; the, as he pushed forth;
a, they said.

. Wa-thi"-e-cka, without a purpose; a-po-ki, I struck with a noise;

mo*-zhi i® da, I have not.

5. Mi, the sun; hi-e ge, the settings of; ta, in that direction.
. Wa-a-ga-po-ki, I send these strokes against the people who dwell

there; the a-the, I send them; a, they said.

. Ni river; u-ba-sho®, the bend of; we-tho"-ba, the second; thi®-

kshe, the sitting; a, they said.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 487

68. Thiu-xe, willow; ts’a-zhi, that never dies; ho®-¢ka, of no par-
ticular size; do®, a; a, they said, 74, 79, 84, 89, 94.

70. Zhi®-ga, the little ones; we-tha-wa, use them to count with; mo®-
thi", as they travel the path of life; bi, they; do", when; a, they
said, 76, 81, 86, 91, 97.

71. O-do®, military honors; gi-tsi-ga, counted with accuracy; ki-the-
hey shall cause them to be; mo®-thi", as they travel the path
of life; ta i tsi da, 77, 82, 87, 92, 98.

73. Ni, river; u-ga-xthi, the bend of; we-tha-bthi®, the third; thi*,
kshe, the sitting; dsi, there; a, they said.

78. Ni, river; u-ba-sho", the bend of; we-do-ba, the fourth; thiv-kshe
the sitting; dsi, there; a, they said.

83. Ni, river; u-ba-sho", the bend of; we-ca-to", the fifth; thit-kshe,
the sitting; dsi, there; a, they said.

88. Ni, river; u-ba-sho", the bend of; we-sha-pe, the sixth; thi"-kshe,
the sitting; dsi, there; a, they said.

93. Ni, river; u-ba-sho", the bend; we-pe-tho®-ba, the seventh; thi®-
kshe; the sitting; dsi, there; a, they said.

96. Ga kshe, this one; shki, also; a, they said.

Ga-ts1u’ GENS

This gens does not recite a wi’-gi-e at this ceremony, but its pres-
ence is necessary to represent an essential part of the general symbolic
scheme. (See reasons given by Wa-xthi’-zhi for the presence of this
gens at the ceremony, p. 101. See also lines 1 to 20 of the Wa-zha’-zhe
Wa-no® wi’-gi-e for possible clue to the derivation of the title, Ga-tsiu,
of this gens, p. 92.)

HoN’-Ga U-ra-NoN-psi GENS
(Free translation, p. 102; Osage version, p. 324)

1. He-dsi, at that time and place; xtsi, verily; a, they said; a bi" da,
it has been said; tsi, house; ga, in this, 8, 30.

2. Ho®-ga, a sacred person; U-ta-no™-dsi, the isolated one (the gens
representing the earth); thi"-kshe, the sitting; no”, the; a, they
said.

3. Ha, O; wi-tsi-go-e, my grandfather; e-gi-a, they said to him; bi,
they; a, they said.

4. We-ki-k’o", ceremonial article; tho®-tse, suitable; thi™-ge, none;
a-tha, is; wi-tsi-go-e, my grandfather; e-gi-a, they said to him;
bi, they; a, they said.

5. Ha, O; zhi®-ga, little one; e, to say; tsi-the, he hastened; a, they
said.

6. We-ki-k’o", ceremonial article; tho®-tse, suitable; thi"-ge, none;
e-she, do", you say; a, they said.

488 THE OSAGE TRIBE [PTH. ANN. 86

7. We-ki-k’o", ceremonial article, symbol; tho®-tse, suitable; mi-kshe
i? da, I who sit here.

9. Tsi, house; zhi®-ga, little; wi®, one; i-tse-the, he had erected; to®,
as he stood; a, they said.

10. Wa-thi®-e-¢ka, without a purpose; i-tse-a-tha, I have erected,
this house; mo®-zhi i" da, I have not, 12.

11. Wa-dsu-ta, animals; pa, heads; u-thi-xo", in which to break;
i-tse-a-the i" da, I have erected it.

12. Tse-xo-be, a spider; wa-ga-xe, a picture of, a symbol of; i® da,
it is.

14. I-tha-thu-¢e, to take into, as into a snare; xtsi, verily; i-tse-a-the
i? da, I have erected it.

15. Wa-dsu-ta, animals; be, whoever, whichever one; zhi-ga, little
ones; i-ta 1 shki do", they may belong; a, they said.

16. U-ki-o*-the, throw themselves into it, to be ensnared; mo®-thi®,
as they travel the path of life; ta i tsi® da, they shall.

17. Zhi®-ga, the little ones; wa-dsu-ta, animals; i-hi-tho*™-be, make
them to appear by the use of its power; tha, they make of it;
bi, they; do®, when; shki, and; a, they said.

18. Uiceneeoec in in sel the morrow comes, the break of day;
xtsi, verily; thit-ge, none, before it comes;\a, they said, 26.

19. Wa-dsu-ta, animals; gi-hi-tho*-be, shall appear for them: mo?-
thi", as they travel the path of life; ta i tsi" da, they shall, 21.

20. U-pa-ce, in which the evening comes; tho" dsi, then and there;
shki, also; a, they said, 28.

22. Wa-dsu-ta, animal; wa-no", the ancient one, the oldest, the
buffalo bull; kshe, that lies, upon the earth; a, they said.

23. Ga, that one; kshe, lying g@; shi, also; a, they said, 46, 57, 66.

24. Waster ta, animals; i-hi-tho"-be, make them to appear by the
use of its power; the, make of it; mo®-thi", as they travel the
path of life; ta i tsi" da, they shall.

25. Wa-dsu-ta, animals; wa-bi®, blood; a, they said.

27. Wa-bi®, blood; gi-tse-ga, theirs renew or refresh; ki-the, they
shall cause themselves to; mo®-thi®, as they travel the path of
life; ta bi" da, they shall.

29. Wa-dsu-ta, animals; wa-bi®, blood; i-gi-tse-ga, with it their own
blood renew, refresh; mo®-thi", as they travel the path of life;
tai tsi® da, they shall.

31. We-ki-k’o", ceremonial articles, symbols; tho®-tse, suitable; ga,
no", these; no®-zhi" da, stand.

32. We-ts’a-da-pa, the short snake (the spreading adder); kshe, the
lying; no", the; a, they said.

33. Zhi®-ga, the little ones; we-ki-k’o", ceremonial articles; the, they
make of; mo™-thi", as they travel the path of life; tai tsi™ da,
they shall, 43, 47, 54.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 489

34.

35.

36.

41.

58.

65.

68.

70.

Xa-dse, grasses; ba-tse, bunches; xtsi, verily; ge, in the midst
of; dsi, there; a, they said.

Pa, his head; thi-ho®, he lifted; tsi-the, quickly; do®, did; a, they
said, 45, 56.

Zhi®-ga, the little ones; wa-no®-xe, spirits; i-thi-shto", have
already become; kshe, lying; shki do®, although they may
have; a, they said.

. O®-tho®-ki-pa-no™-xe-cka, they shall by using me bring themselves

back to consciousness; mo®-thi®, as they travel the path of life;
ta i tsi? da, they shall.

. Zhi®-ga, the little ones; zho-i-ga, their bodies; o°-tha, they make

of me; bi, they; do®, when; a, they said, 83.

. Ho®-ba, the days; u-ca-ki-ba, the divisions of; do-ba, the four,

50, 60, 84.

. U-hi, to reach and to enter; ki-the, cause themselves to; mo"-

thi", as they travel the path of life; tai tsi” da, they shall, 51,
61, 85, 87.

Ho®-a-do®, what; we-ki-k’o", ceremonial articles; tha, they make
of; bi, they; go™ no", shall; shki, and; a hi® a, interrogative
particles.

. We-ts’a, snake; ¢i-ci-e, spotted with yellow; stse-dse, long; kshe,

the lying; no", the; a, they said.

4. Xa-dse, grasses; xtsi, verily; ge, amongst; dsi, there; a, they

said, 55, 64.

. Ga, that; kshe, the lying; shki, also; a, they said, 57, 66.
. O®-tho®-no®-xe-cka, by the use of my strength they shall recover

consciousness; mo"-thi", as they travel the path of life; ta i
tsit da, they shall, 59, 82.

. We-ts’a-ca-be, the black-snake; kshe, lying; no", the; a, they

said.

Zhi®-ga, the little ones; wa-no"-xe, spirits; i-thi-shto", have
already become; xtsi, verily; bi, they; shki do®, although; a,
they said, 67.

We-ts’a-to®-ga, the great snake, trope for the rattlesnake. Com-
mon name for that snake is she’-ki; kshe, the lying; no®, the;
a, they said, 69.

. Cu-the, making a buzzing sound; tsi-gthe, heard in the distance;

kshe, lying; a, they said.

O»-tho®-ki-gthi-no™-xe ¢ka, by clinging to me and using my
strength they shall recover their consciousness; mo®-thi", as
they travel the path of life; ta i tsi" da, they shall.

Thi-xo-e, making a sound like the winds; o0®-ha-ha-e, repeatedly;
kshe, lying; a, they said.

. U-ci-gthe, at the foot (of the patient); tse, the; a, they said.

bo

14.

THE OSAGE TRIBE (ETH. ANN. 36

. Thi-k’a-xe, he sounded his rattles; 0®-ha-ha-e, repeatedly; to”,

stood; a, they said.

73. Pa u-gthe, at the head; ta ha, toward.
. Thi-k’ak’a-xe, repeatedly sounding his rattles; to", he stood; a,

they said, 76, 78, 80.

. Ta-dse, winds; ga-xpa, the east; dsi, there; a, they said.

Ta-dse, winds; mo®-ha, west; dsi, there; a, they said.

. Ta-dse, winds; ba-co", from the cedars, the north; dsi, there; a,

they said.

. Ho-ba, the days; tha-gthi", peaceful and beautiful; shki, and;

a, they said.
THE HON’-GA SUBDIVISION
Ho%’-Ga A-1u-roN GENs

(Free translation, p. 104; Osage version, p. 326)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bi" da,

it has been said; tsi, house; ga, in this.
Ho®-ga, a sacred person; u-dse-the, fireplaces; pe-tho®-ba, seven;
ni-ka-shi-ga, a people; ba do®, they were; a, they said.
Ho®-ga, the sacred person; a-hiu-to", who possesses wings; thi®-
kshe, the sitting; no®, the; a, they said.

. Ha, O; wi-tsi-go-e, my grandfather; e-gi-a, they said to him; bi,

they; a, they said.

. Zhir-ga, the little ones; we-ki-k’o", ceremonial articles, symbol;

tha, of which to make; ba, they; tho®-tse, suitable; thi®-ge,
none; a-tha, there is; wi-tsi-go-e, my grandfather; e-gi-a, they
said to him; bi, they; a, they said.

We-ki-k’o", symbol; tho"-tse, suitable; thi"-ge, none; e-she do®,
you have said; a, they said.

. We-ki-k’o", symbol; tho®-tse, suitable; mi-kshe i" da, I am, I who

sit here.

Wa-zhi"-ga, the bird; wa-tha-xthi, stains, anger, evil disposition;
thit-ge, that has none; thi-kshe, the sitting; no", the; a, they
said.

. Zhu-i-ga, my body; the, I have made of it; xtsi, verily; a-ni-ka-

shi-ga, I as a person, as a people; mi-kshe i" da, I’who sit here,

. Wa-ko™-da, the gods; u-to"-ba-bi, watched over, and cared for

by them; mi-kshe i" da, I am, I who sit here.
Zhi®-ga, the little ones; zhu-i-ga, their bodies; o®-tha, they make
of me; bi, they; do®, when; a, they said, 25, 29, 33.

. Wa-ko"-da, the gods; u-to®-ba bi, watch over them and care for

them; ki-the, cause themselves to be; mo®-thi®, as they travel
the path of life; tai tsit da, they shall.

U-no", the means of reaching old age; o®-gi-tha, they make of
me; ba, they; tho"-tse, fit, suitable; mi-kshe i" da, I am, I
who sit here.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 49]

15.

16.

Vi:

bo

Ci-ha, the skin of my feet; ga, this that you see; thi-kshe, the
sitting; shlu, also; a, they said.

U-no", the means of reaching old age; a-gi-the, I have made it
to be; a-thi" he, i® da, in my life’s journey.

Zhir-ga, the little ones; u-no", the means of reaching old age;
o"-tha, they make of me; bi, they; do", when; shki, and; a,
they said.

U-no®, old age; a bi, spoken of as; i-the, live to see; ki-the, cause
themselves to; mo®-thi", as they travel the path of life; ta i
tsi" da, they shall.

. Vi-ha, the skin of my feet; u-sha-be, wherein the color is dark;

ga, this, behold; thir-kshe, the sitting; shki, also; a, they said.

No®-xthe, charcoal, for ceremonial use or as a symbol; a-gi-the,
I have made it to be; a-thi" he i® da, in my life’s journey, 24,
28, 32.

. Zhir-ga, the little ones; no"-xthe, charcoal; gi-the, they make of

it; mo®-thi", as they travel the path of life; bi, they; do", when;
a, they said.

. No®-xthe, charcoal; gi-a-da-xe, sink readily, into the skin (this

has reference to tattooing); ki-the, cause it to be; mo®-thi®, as

they travel the path of life; tai tsi® da, they shall.
Pa-zhu-zhe, the tip of my nose; i-ta-xe, the tip; sha-be, the dark

part; ga, this; thi"-kshe, the sitting; shki, also; a, they said.

'. Zhu-i-ga, my body; ¢a-be, the black; ga, this; kshe, lying; shki,

also; a, they said.

. I"-be, my tail; i-ta-xe, the tip; sha-be, the dark part; ga, this;

thi®-kshe, the sitting; shki, also; a, they said.

Wa-¢A’-BE-TON GENS
(Free translation, p. 105; Osage version, p. 327)
He-dsi, at that time and place; xtsi, verily; a, they said; a bi"
da, it has been said; tsi, house; ga, in this, 20, 28, 45, 49.
Ho*-ga, the Ho®-ga subdivision; u-dse-the, fireplaces; pe-tho"-ba,
seven; ni-ka-shi-ga, a people; ba, they; do", were; a, they said.

. Wa-¢a-be-to", he who possesses the Black Bear; thi"-kshe, the

sitting; no", the; a, they said.

Ha, O; wi-tsi-go-e, my grandfather; e-gi-a, they said to him; bi,
they; a, they said, 21, 47.

Zhit-ga, the little ones; zhu-i-ga, their bodies; tha, of which to
make; bi, they; thi"-ge, there is none; a-tha, is; wi-tsi-go-e,
my grandfather; e-gia, they said to him; bi, they; a, they said,
22, 48.

Ha, O; zhin-ga, little ones; e, to say; tsi-the, he hastened to say;
a, they said.

492

te

10.

ale
12.

14.

16)

59.
60.

61.

63.

THE OSAGE TRIBE [ETH. ANN. 36

Zhi"-ga, the little ones; zhu-i-ga, their bodies; tha, of which to
make; bi, they; thi™-ge, there is none; e-she do", you say; a,
they said.

. Zhir-ga, the little ones; zhu-i-ga, their bodies; o®-tha, they make

of me; ba, they; tho®-tse, fit or suitable; mi-kshe i" da, I am,
I who sit here, 23.

No”-xthe, charcoal; o®-gi-tha, they make of me; ba, they; tho®-
tse, suitable; mi-kshe i® da, I am, I who sit here.

(i-ha, skin of the feet; u-sha-be, that is dark in color; ga, this
that you see; thi"-kshe, the sitting; shki, also; a, they said,
29, 50. .

No*-xthe, charcoal; a-gi-the, I have made it to be; a-thi" he i® da,
in my life’s journey, 13, 17, 30, 34, 38, 42, 51, 55.

Pa-zhu-zhe, nose; i-ta-xe, the tip of; sha-be, the dark; ga, this;
thir-kshe, the sitting; shki, also; a, they said, 33, 54.

Zhit-ga, the little ones; no*-xthe, charcoal; gi-the, they make of
it; mo™-thi", as they travel the path of life; bi, they; do", when;
a, they said, 18, 31, 52.

No"-xthe, charcoal; gi-a-da-xe, sink into their skin; ki-the, they
shall cause it to; mo™-thi", as they travel the path of life;
tai tsi™ da, they shall, 19, 32 ,36, 40, 44, 53, 57.

. Zhu-i-ga, my body; ¢a-be, black; ga, this; ge, in all its parts;

shki, also; a, they said.
I"-gtho"-ga, puma; do-ga, the male; kshe, the lying; a, they said.

. Zhu-i-ga, my body; the, of it I have made it to be; xtsi, verily;

a-ni-ka-shi-ga, I as a person, as a people; mi-kshe i" da, I who
sit here, 27.

Wa-ko"-da, the god; ho®-ba do*, of day; thi®-kshe, the sitting;
a, they say.

. Zhit-ga, the little ones; zhu-i-ga, their bodies; o?-tha, they make

of me; bi, they; do", when; a, they said, 39, 43, 56, 58, 62, 66.

. No®-ta, ears; i-ta-xe, the tips of; sha-be, the dark; ga, this; thi®-

kshe, the sitting; shki, also; a, they said.

. Oir-dse, tail; i-ta-xe, the tip of; sha-be, dark; ga, this; thit-kshe,

the sitting; shki, also; a, they said.

. Mi-xa-¢ka, white swan; to"-ga, the great; thi"-kshe, the sitting;

no”, the; a, they said.
Ho®-ba, day; he-be, a fraction of, a part of; a, they said.
Dse-do®, great lake; go-da, on the farther side of; ko™-ha, on the
edge or the border of; dsi, there; xtsi, verily; a, they said.
Ga-ha-ha, swinging up and down; a-hi-gthi", I arrive at and sit;
a-thi? he, in my life’s journey; no™ 1 da, habitually.
A-hiu-ha, their arms; ¢a-gi, strong; ki-the, cause to become;
mo*-thi", as they travel the path of life; ta i tsi" da, they shall.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 493

64.

65.

67.

bo

or

ba |

Wa-dsu-ta, animals; sho®-e-go", all of them together; bi, they;
do®, when; a, they said.

Ni o®-wo®-ta-thi®, become breathless sooner than I; bi, they;
a-thi® he, i" da, in my life’s journey.

Wa-dsu-ta, animals; sho®-e-go", all of them together; xtsi,
verily; a, they said.

. Ni u-ta-thi", shall become exhausted, breathless sooner than

they; bi, they; ki-the, shall cause themselves to be stronger
than they; mo®-thi®, as they travel the path of life; ta i tsi" da,
they shall.

[\-arHoN’-Ga GENS

(Free translation, p. 107; Osage version, p. 329)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bi" da,

it has been said; tsi, house; ga, in this, 32, 48, 63, 81, 101, 106,
109, 135, 150, 169.

. Ho®-ga, the Ho®-ga subdivision; u-dse-the, fireplaces; pe-tho?-ba,

seven; ni-ka-shi-ga, a people; ba, they; do", were; a, they
said, 102.

. I°-gtho®-ga, the puma; zhu-i-ga, his body; the, had made of; to®,

standing, 103.

. Ha, O; wi-tsi-go-e, my grandfather; e-gi-a, said to him; bi, they;

a, they said, 104.

. We-ki-k’o", symbol; tho®-tse, suitable; thit-ge a-tha, there is

none; wi-tsi-go-e, my grandfather; e-gi-a, said to him; bi, they;
a, they said, 105.

. Ha, O; zhi®-ga, little ones; e, to say; tsi-the, he hastened; a, they

said.

. We-ki-k’o", symbol; tho"-tse, suitable; thi®-ge, there is none;

e-she, do®, you have said, 107.

We-ki-k’o", a symbol; tho®-tse, suitable; a-to™ he i da, I am, I
who stand here.

I*-ctho"-ga, of the puma; do-ga, the male; kshe, lying; a, they
said.

. Zhu-i-ga, my body; the, I have made it to be; a-ni-ka-shi-ga, I

as a person, as a people; a-to™-he i" da, I who stand here.

. Wa-zhi?, courage; o®-wo-ta-thi", none equal to me; bi, they;

a-thi®-he i" da, in my life’s journey.

. Wa-ko"-da, the god; ho™-ba do", of day; thi-kshe, the sitting;

a, they said.

. I-bi-co®-dse, pressed closely against him; xtsi, verily; a-ni-ka-

shi-ga i? da, I as a person, as a people, 38.

. Zhi®-ga, the little ones; zhu-i-ga, their bodies; o"-tha, they make

of me; bi, they; do", when; a, they said, 21, 25, 29, 45, 55, 60,
69, 74, 79, 84, 88.

494 THE OSAGE TRIBE [PTH. ANN, 36

15. I-ts’a, causes of death; thit-ge, none; mo®-thi", as they travel in

the path of life; ta i tsi da, they shall.

16. ’I", rock or boulder; zhu-dse, the red; thi®-kshe, the sitting; a,

they said, 18.
17. I-tha-thu-ce, I have made it (the sun) to take; xtsi, verily; a-ni-
ka-shi-ga 1" da, I as a person, as a people. (This means that
he has made the red boulder to symbolize the sun.) 36, 66, 68.
19. Wa-ko®-da, the gods; e-shki do®, even they; a, they said, 23, 27,
30, 41, 43, 46, 56, 58, 61, 70, 72, 75, 77, 82, 85.

20. O®-ta-kshi®, stumble over me; bi, they; a-thi®-he i" da, in my

life’s journey.
22. A-ta-kshi®, to stumble over themselves; bi, they; ki-the, cause
themselves to be; mo®-thi®, as they travel the path of life;
ta i tsi® da, they shall, 42, 57, 71.

24, O®-ki-tha-zha-ta, pass by me in forked lines; bi, they; a-thi®-he
i" da, in my life’s journey, 44, 59, 73.

26. Wa-ko®-da, the gods; a-ki-tha-zha-ta, pass around them in forked
lines; bi, they; ki-the, cause themselves to; mo™-thi", as they
travel the path of life; tai tsi" da, they shall.

8. I"-dse, in the face; o®-wo?-ki-a-ta, stare at me rudely; thi®-ge,
i? da, none of them, 83.

31. I®-dse, their faces; u-ki-a-ta, stare at them rudely; ba zhi, they

not; ki-the, cause themselves to; mo®-thi®, as they travel the
path of life; tai tsi" da, they shall, 86.

33. Wa-ca-be, the black bear; u-ca-ka, blemish, spots; thi®-ge, hav-

ing none; kshe, the lying; a, they said.
34. Zhu-i-ga, of it my body; the, I have made; xtsi, verily; a-ni-ka-
shi-ga, 1" da, I as a person, as a people, 50, 52, 54.

35. Wa-ko"-da, the god; ho" do®, of night; thi"-kshe, the sitting; a,
they said, 51.

37. ’I®, boulder; ¢a-be, the black; thi-kshe, the sitting; a, they said,
39.

40. Zhi®-ga, the little ones; zhu-i-ga, their bodies; the, they make of;
mo?-thi", as they travel the path of life; bi, they; do", when;
a, they said.

47. A-ki-tha-zha-ta, to pass around them in forked lines; bi, they;
ki-the, cause themselves to; mo*-thi®, as they travel the path
of life; tai tsi" da, they shall, 62, 76.

49. Mi-xa-¢ka, the white swan; to"-ga, the great; thi™-kshe, the sit-

ting; no", the; a, they said.

53. ’I"-zhu-cka, the white boulder; thit-kshe, the sitting; no", the;

a, they said.

64. O-pxo", elk; do-ga, the male; kshe, the lying; no, the; a, they

said.

65. ’I®-zhu-¢i, the yellow boulder; thi®-kshe, the sitting; a, they said.

bo
)

LA FLESCHP] TRIBAL RITES—LITERAL TRANSLATION 495

67.

78.

80.

87.

89.

90.

91.

108.

110.

WLiEiE

112.

113.

114.

115.

116.

Wa-tse, star; mi-ga, the female; thit-kshe, the sitting; a, they
said.

Be, who of them, none of them; hi, teeth; o®-gtha, set upon me
in anger; mo™-zhi, i" da, me not.

Be, none of them; hi, their teeth; a-gtha, set upon them in anger;
ba, zhi, they not; ki-the, cause themselves to; mo®-thi*, as they
travel the path of life; tai tsi" da, they shall, 97.

Ts’e, to die; wa-tse-xi, difficult; mi-kshe i" da, I am, I who sit
here.

Ts’e, to die; wa-tse-xi, difficult; ki-the, cause themselves to be;
mo®-thi®, as they travel the path of life; tai tsi" da, they shall,
96.

Ho®-ba, the days; u-ca-ki-ba, the divisions of; do-ba, the four,
99, 178.

U-hi, to reach and to enter; ki-the, cause themselves to; mo®-
thi", as they travel the path of life; ta i tsi® da, they shall,
100, 179.

. Wa-zha-zhe, the people of the Wa-zha-zhe subdivision; a, they

said, 132, 154, 174.

. Tsi-zhu, the Tsi-zhu division; e-tho®-ba, the two together, 133,

155, 175.

. Zhu-i-ga, their bodies; o®-the, they make of me; mo®-thi", as

they travel the path of life; ta i tsi" da, they shall.

. Zhu-i-ga, their bodies; o®-the, they make of me; mo”-thi", as

they travel the path of life; bi, they; do", when; a, they said.

. U-no®, old age; a bi, spoken of as; shki, and; i-the, live to see;
g P ;

ki-the, cause themselves to; mo®-thi®, as they travel the path
of life; tai tsi® da, they shall, 160, 168, 173, 177.

O-to®-be, a search; pa-xe, I make; ta, shall; mi-kshe, I who sit
here; e, to say; tsi-the, he hastened; a, they said.

Thu-e, in haste; xtsi, verily; ¢i-thu-ce, took footsteps, strode
away; the, went forth; do®, did; a, they said, 121.

Dse, lake; ko"-ha, margin; dsi, there; xtsi, verily; a, they said,
122;

Git, root of the sagittaria; thit-kshe, the sitting; no", the; a,
they said.

O-ga-to®-tha, sent rolling upon the ground; tsi-the, with a quick
motion; to", as he stood; a, they said.

E-dsi, then and there; xtsi, verily; a-thi®, carrying it with him;
gthi-e, came home; do®, and; a, they said, 125, 144.

The, this; ho", how; wi-zhi"-the, my elder brothers; e, saying;
a-gthi, having come home; no®-zhi*, he stood; a, they said, 126.

T-u-tha-btho"-¢e, in their mouths munched it; a-tsi-a-tha,
hastily; ba, they; do", and; a, they said, 127.

496

Le

118.

130.

157.

139.

140.

141.

THE OSAGE TRIBE [prH. ANN. 36

No®-bthe, as food; tho"-ta, suitable; zhi a, it is not; wi-co"-ga,
my younger brother; e-gi-a, they said to him; bi, they; a
they said.

E-zhi-¢ka, not the kind; u-to™-ga, not quite; wi-co"-ga, my
younger brother; e-gi-a, they said to him; bi, they; a, they
said.

?

. E, it is true; tho"-zha, nevertheless.
. We-ki-k’o®, ceremonial article; o®-the, we make of it; 0"-mo®-

thi", as we travel the path of life; tai tse a, we shall; wi-co"-ga,
my younger brother; e-gi-a, they said to him; bi, they; a
they said.

?

. Dse, lake; u-¢ko™-cka, in the center of; dsi, there; xtsi, verily;

a, they said.

. Tse-wa-the, root of the water-chinkapin; kshe, the lying; no*,

the; a, they said.

. No®-ci-ge, lifting or kicking aside with the foot; tsi-the, with a

quick movement; to", as he stood; a, they said.

. Ba-ce-ni, milk; e-go®, like; tha-dsu-zhe, squirted out as they

pressed the root between their teeth; the-tha, they sent out;
bi, they; a, they said, 146.

. Zhit-ga, the little ones; no®-bthe, as food; tha, they make of it;

ba, they; tho®-tse a, it is suitable; wi-¢o"-ga, my younger
brothers; e-gi-a, said to him; bi, they; a, they said.

We-ki-k’o", for general use as food; tho"-tse, it is suitable;
a-ka, it is; wi-¢o"-ga, my younger brother; e-gi-a, they said to
him; bi, they; a, they said.

. Zhir-ge, the little ones; no"-bthe, food; the, they make of it;

mo?-thi", as they travel the path of life; ta i tsi" da, they
shall, 138, 147, 156, 166.

. No®-bthe, food; the, make of it; mo*-thi, as they travel the

path of life; tai tsi" da, they shall.

. Wa-dsu-ta, animal; shi®-to-zhi*-ga, the young male; kshe, the

lying; a, they said.

E-ki-tho"-ba, couple it with; xtsi, verily; o°-ga-xe, we make it
to be; ta bi a, we shall; wi-co"-ga, my younger brothers;
e-ki-a, said to one another; bi, they; a, they said.

No*-bthe, food; the, they make of it; mo®-thit, as they travel
the path of life; bi, they; do", when; a, they said, 148, 157,
159, 167, 176:

A-dsu-ta, their limbs; i-ga-ci-ge, by the use of these foods to
stretch in growth; ki-the, cause themselves to; mo®-thi®, as
they travel the path of life; tai tsi" da, they shall, 149, 158.

Dse, lake; go-da, on the farther side; ko®-ha, border, margin;
dsi, there; xtsi, verily; a, they said, 161.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 497

Or

. Do, the wild potato; thi"-kshe, the sitting; no", the; a, they

said,

. U-ga-to"-tha, sent it rolling upon the ground; a-tsia-tha, they

proceeded to; ba, they; do®, and, 164.

. She, that; e shno", is the very thing; u-tha-dse, you have been

searching for; tha thi"-she a, in your wanderings; wi-co"-ga,
my younger brother; e-gi-a, they said to him; bi, they; a, they
said.

. Ta, the deer; he, horns; sha-be; dark, kshe, the lying; no®, the;

a, they said.

. I-tha-thu-¢e, by its use to draw, to attract; o"-ga-xe, we make;

ta bi a, we shall; wi-co®-ga, my younger brothers; e-ki-a, they
said to one another; bi, they; a, they said, 171.

. [tha-thu-¢e, by its use to draw, to attract; o"-ga-xa, we make

it to; bi, we; do", when; a, they said.

2. U-cu, a low-land forest, a forest in the bend of a river; u-gtho?,

put into the bend; xtsi, verily; ge, in such a place; dsi, there;
a, they said.

. Ho®-bthi™-cu, bean-seed, ground-bean; thi®-kshe, the sitting;
no®, the; a, they said.

. Ga, this, the ground-bean; thi®-kshe, the sitting; a, they said.
. Giu-ka, the turkey; to-ga, the great; thi®-kshe, the sitting;

no", the; a, they said.

. Zhiv-ga, the little ones; no*-bthe, food; tha, they make of it;

bi, they; do®, when; shki, and; a, they said.

O’-pxoN (ELK) GENS

(Free translation, p. 112; Osage version, p. 334)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bi® da,

it has been said; tsi, house; ga, in this.

Ho*-ga, the Ho®-ga subdivision; u-dse-the, fireplaces; pe-tho®-ba,
seven; ni-ka-shi-ga, a people; ba, they; do", were; a, they said.

I*-gtho"-ga, puma; zhu-i-ga, his body; the, he had made of;
to", standing; a, they said.

Ha, O; wi-co"-ga, my younger brother; e-gi-a, they said to him;
bi, they; a,.they said, 10.

We-ki-k’o", symbol; tho®-tse, suitable; thit-ge a-tha, there is
none; wi-¢o"-ga, my younger brother; e-gi-a, they said to him;
bi, they; a, they said.

. Thu-e, in haste; xtsi, verily; ¢i-thu-ce, took footsteps, went forth;

the, went forth; do", and.
O-pxo", elk; do-ga, the male; to", standing; no", the; a, they
said, 18.

2786—21 32

498

8.

9.

INE

15.

16.

23.

bo bo
am Oo

THE OSAGE TRIBE [BTH, ANN. 36

Tho, presence; to®, standing; hi, having arrived there; no®, zhi",
they paused, stood; bi, they; a, they said.

Tho-e, in haste; xtsi, verily; gi-e, he returned; do", and; a, they
said.

Ni-ka, a man; wi", one; e-dsi, there, at a certain place; a-ka, is;
wi-zhi"-the, my elder brothers; e, saying; a-gthi, having
returned; no®-shi", stood; a, they said.

. Ha, O; wi-¢o"-ga, my younger brothers; e-ki-a, they said to one

another; bi, they; a, they said.

. Ni-ka, man; be, whoever; the, living, moving; shki do", he may

be; a, they said.

. Wa-no*-xe, spirits; a-dsi, there, to their abode; the, to go; 0®-the,

we, cause him to; ta bi a, we shall; wi-co"-ge, my younger
brothers; e-ki-a, they said to one another; bi, they; a, they
said.

E-ta, thitherward, toward the man; pa-mo?-gthe, with heads
inclined forward; xtsi, verily; a, they said.

We-a-ba-cu, the index finger; iu-gtha-zhu-zhu-the, moistening in
his mouth; tsi-the, he hastened; thi"-kshe, as he sat; a, they
said.

. Thu-e, in haste; xtsi, verily; ¢i-thu-ca, they took footsteps, went

forth; ba, they; do®, and.

. O-pxo", the elk; do-ga, the male; to", standing; no", the; a, they

said.

. E-ta, there, at the place where stood the elk; pa-mo®-gthe, with

heads inclined toward him; xtsi, verily; hi, having arrived
there; no", zhi", they stood; bi, they; do", when; a, they said.

. Ha, O; wi-zhit-the, my elder brothers; e, to say; tsi-the, he (the

elk), hastened; a, they said.

. Ho™-ga, a sacred person; bthi® a, I am; wi-zhi®-the, my elder

brothers; e, saying; to", he stood; a, they said.

. O-pxo?-to"-ga, The-Great-Elk; wi, I am; a-to™ he a, I who stand

here; wi-zhi"-the, my elder brothers; e, saying; to", he stood;
a, they said.

H-dsi, there, at any place, or at any important movement; zhi,
not present; the, moving; thi®-ge, none; xtsi, verily; a-ni-ka-
shi-ga, I am such a person; wi-zhi®-the, my elder brothers; e,
saying; to", he stood; a, they said.

We-ki-k’o0", a symbol; tho®-tse, suitable; a-to" he a, I am, I who
stand here; e, saying; to", standing; a, they said.

O-pxo"-to"-ga, The-Great-Elk; shki, and; a, they said.

. Zha-zhe, name; a-ki-to", I have made to be mine; a-to" he a, I

who stand here; wi-zhi"-the, my elder brothers; e, saying; to",
he stood; a, they said.

OO

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 499

28.

29.

We-ki-k’o", a symbol; tho®-tse, suitable for; a-to™ he i" da, I am,
I who stand here.

Zhi®-ga, the little ones; wa-dsu-ta, animals; i-hi-tho™-be, the
instrument with which to make them appear; o®-tha, they
make of me; bi, they; do®, when; shki, and; a, they said.

. Wa-dsu-ta, animals; gi-hi-tho"-be, appear for them; mo*-thi", as

they travel the path of life; tai tsi da, they shall.

2. U-k’o", to perform a mysterious act; tsi-the, he proceeded; to®,

as he stood; a, they said.

. Ta-dse, the four winds; e-no"-ha, to each one,
. Mo-ki-ci"-dse, he threw himself upon the earth; tsi-the, he pro-

ceeded; to®, as he stood; a, they said, 36.

. Ta-dse, the wind; ga-xpa, of the east; dsi, there, in the midst of;

a, they said.

. Ho"-ba, the day; tha-gthi", calm, peaceful; i-he-the, he made it

to lie down; to", as he stood; a, they said.

. Ta-dse, the wind; ba-co", of the north; dsi-there, in the midst of;

a, they said.

. Mo"-ki-cit-dse, threw himself upon the earth; tsi-the, he pro-

ceeded to; do", when; a, they said, 42, 46, 51, 59.

. Mo"-xe, the heavens; ha-xpe-gthe, tse e-go", as though touched

with gentle hands became gentle and peaceful; i-he-the, he
made it to lie in this peaceful state; to", as he stood; a, they
said.

. Ta-dse, the winds; mo"-ha, of the west; dsi, there, in the midst

of; a, they said.

. Wa-ko"-da, and the god above (the overarching heaven).
. U-xthi, anger, violence; thi®-ge, none, cleansed of; i-he-the, he

made to lie; to", as he stood; a, they said, 48.

. Ta-dse, the winds; a-k’a, of the south; dsi, there, in the midst

of; a, they said.

. Mo®-zho®, and the earth; sho®-e-go", in all its parts; xtsi, verily;

a, they said.

. We-ki-k’o”, a symbol; tho®-tse, suitable; a-to™ he i" da, I am,

I who stand here.

2. Hi, his hairs; u-bi-bu-dse, he scattered upon the earth over which

he had rolled himself; i-he-the, he made them (the hairs) to lie;
to", as he stood; a, they said.

. Ga tse, these, hairs; shki, also; a, they said.
. Wa-dsu-ta, the animals; 1-hi-tho"-be, the means of making them

to appear; pa-xe, 1" da, I make them to be.

5. Xa-dse, grass; wi", one; a, they said.
. Wa-dsu-ta, animals; i-hi-tho"-be, as the means of making them

to appear; wi-kchi-xe, i" da, I have made them (the grasses)
for you.

500

on
ba |

60.

THE OSAGE TRIBE [ETH, ANN. 36

. Zhi®-ga, for the little ones; wa-dsu-ta, the animals; gi-hi-tho®-be,

appear for them in the midst of the grasses; mo®-thi", as they
(the little ones) travel the path of life; ta i tsi" da, they shall,
72, 77, 88, 96, 101, 104, 106.

Go-da, ahead; pa-gthe, placing his head, facing; i-no®-zhi", ad-
vanced toward and stood; to", standing; a, they said.

. Ni-dse, buttock; ta-be, ball; ga, these; thi-kshe, the sitting;

shki, also; a, they said.

2. To®-dse, earth; da-pa, rounded, the hills; e, no® bi no", that are

spoken of as.

3. Sho", all; xtsi, verily; pa-xe, i" da, I have made, 67, 70, 75, 80, 94.
. To®-dse, earth, the hills; wi®, one; wa-dsu-ta, animals; gi-hi-tho®-

be, appear for them; mo®-thi"- as they travel the path of life;
tai tsi® da, they shall.

5. Thi-u-ba-he, the side of the body; i-sdu-ge, the right; ga kshe,

this; a, they said.

. To?-dse, earth, the level; e no® bi no", that is spoken of as; a, they

said.

;. No™-ka o®-he, the ridge of the back, the spine; ga kshe, this; a,

they said.

9. A-thi", a ridge; wi", one; she kshe, behold, there lies; e no® bi

no", spoken of as; a, they said.

. A-thit, a ridge; wi", one of the little ones; gi-ta-pe, approach;

mo”-thi", as they travel the path of life; bi, they (the little
ones); do", when; shki, and; a, they said.

. Ta-hi, the neck; u-k’a-be, curved inwardly; ga tse, this; shki,

also; a, they said.

. A-thi®, a ridge; u-k’a-be, curved inwardly, a gap; e no® bi no®
, to ee] . ) J) D> 3 I

_ spoken of as; a, they said.

. A-thi", a ridge; u-k’a-be, a gap of; wi", one, any one of the little

ones; gi-ta-pe, approach; mo™-thi", as they travel the path of
life; bi, they; do™, when; shki, and.

78. Pa, the nose; pa-ci, the tip of; ga tse, this; shki, also; a, they said.
. A-thi", a ridge; pa-ci, a peak arising therefrom; wi", one; she tse,

behold there stands; e no® bi no®, spoken of as; a, they said.

. A-thi", a ridge; pa-¢i, a peak arising therefrom; wi", one of the

little ones; gi-ta-pe, approach; mo®-thi", as they travel the
path of life; bi, they; do", when; shki, and; a, they said.

2, A-thi", a ridge; pa-¢i, a peak arising therefrom; wi", one of the

little ones; gi-hi-tho"-be, appear for them; mo*-thi", as they
travel the path of life; ta i tsi" da, they shall.

. He, horns; ga-xa, the branches of; u-dse, the bases of; ga, these;

thit-kshe, the sitting; shki, also; a, they said.

a

LA FLESCHP] TRIBAL RITES—-LITERAL TRANSLATION 501

84

85.

86.

93.

95.

100.

. I*, rocks; ¢a-ka, loose and scattered; e no® bi no®, spoken of as;
a, they said.

"I", récks; ¢a-ka, the loose and scattered; wi", one of the little
ones; wa-dsu-ta, animals; gi-hi-tho"-be, appear for them;
mo®-thi", as they travel the path of life; tai tsi" da, they shall.

He, horn; ga-xa, the branch of; u-ho®-ge, at the end; ga kshe,
this; a, they said.

. Ga-xa, a branch, rivulet; zhi®-ga, a small; wi", one; a, they said.

. He, horn; ga-xa, branch of; u-wa-to", the next one; ga kshe,

this; a, they said.

. Wa-tsi-shka, a creek; e no® bi no", spoken of as; a, they said.

. Wa-tsi-shka, creek; wit, one of the little ones; wa-dsu-ta,

animals; gi-hi-tho™-be, appear for them; mo*-thi", as they
travel the path of life; tai tsi® da, they shall.

2. He, horn; ga-xa, the branch of; u-gtho"-the, the large parts of;

ga kshe, these; a, they said.

Co*-co"-ga, the large streams dotted here and there with forests;
wi", one; e no” bi no®, spoken of as; a, they said.

(o-co"-ga, a stream such as this; wi", one of the little ones;
gi-ta-pe, approach; mo®-thi®, as they travel the path of life;
bi, they; do", when; shki, and; a, they said.

. He, horns; ga-xa, the branches of; u-gtho®-the, the largest parts

of; kshe, the; shki, also; a, they said.

. Ga-xa, branches; gtho"-the, the largest; ga kshe, this; a, they

said.

. Wa-dsu-ta, animals; i-hi-tho"-be, the means of making them
to appear; pa-xe 1" da, I have made them to be.

Ga-xa, a branch; wi", any one of the little ones; gi-ta-pe, ap-
proach; mo*-thi", as they travel the path of life; bi, they;
do®, when; shly, and; a, they said.

. Zhit-ga, the little ones; ta-bthe, to hunt for the animals; tha,

they go forth; bi, they; do", when; shki, and; a, they said.

. U-ga-¢o"-thit, the morrow, the dawn; xtsi, verily; thi"-ge, while

yet there is none; a, they said.

. U-pa-ce, that part of the day in which comes the evening;

tho®-dsi, at that time; shki, also; a, they said.

. Wa-zha-zhe, the Wa-zha-zhe subdivision, the people of; a, they
said.

. Tsi-zhu, the Tsi-zhu division, the people of; e-tho"-ba, they
together.

. We-ki-k’0", ceremonial articles, symbols; the, make of them;
mo?-thi", as they travel the path of life; ta i tsi" da, they shall.

13.

16.

THE OSAGE TRIBE (EPH. ANN. 36

MoN’-sHKON (CRAwrIsH) GENS

(Free translation, p. 116; Osage version, p. 337)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bi®

da, it has been said; tsi, house; ga, in this, 33, 51, 60, 70.

. Ho®-ga, the Ho®-ga subdivision; u-dse-the, fireplaces; pe-tho"-ba,

seven; ni-ka-shi-ga, a people; ba, they; do", were; a, they said.

. I®-gtho®-ga, the puma; zhu-i-ga, his body; the, he had made of;

to, the standing; no", the; a, they said.

. Ha, O; wi-¢o"-ga, my younger brother; e-gi-a, they said to him;

bi, they; a, they said, 14, 24.

We-ki-k’o", ceremonial articles; tho®-tse, suitable; thit-ge a-tha,
there is none; wi-¢o"-ga, my younger brother; e-gi-a, they said
to him; bi, they; a, they said.

Ga, in this manner; xtsi, verily; hi-tha, they had spoken; 1, they;
do", when; a, they said.

. Tse-xe, in an open prairie; xtsi, verily; ge dsi, there; a, they said.
. Ni-ka, a man; wi", one; tho, in his presence; to", standing; hi,

having arrived there; no"-zhi", they paused and stood; bi,
they; a, they said, 22.

. Sha-ge, hand; ba-ha, uplifted; to", standing; hi, having arrived

there; no®-zhi", they paused and stood; bi, they; a, they said.

. E-dsi, then and there; xtsi, verily; gi-e, he returned; do", and.
. Wi-co®-ga, my younger brother; ba, he.
. O-k’o", acting in a significant manner; xtsi, verily; a-gi, return-

ing; a ba, he is; wi-co"-ga, my younger brothers; e-ki-a, they

said to one another; bi, they; a, they said.

Ni-ka, a man; wi", one; e-dsi, a-ka, there is at a certain place;

wi-zhi®-the, my elder brothers; e, saying; a-gthi, having come
home; no®-zhi", he stood; a, they said, 15.

No®-be, hand; zha-ta, cloven, forked; ga-xe a-ka, making he is;
wi-zhi®-the, my elder brothers; e, saying; a-gthi, having come
home; no®-zhi®, he stood; to", standing; a, they said.

. Ha, O; wi-¢o®-ga, my younger brothers; e-ki-a, they said to one

another; bi, they; a, they said.

. Ni-ka, man; be, whoever; to", standing; shki do", he may be; a,

they said.

. Wa-no®-xe, spirits; a-dsi, there, to their abode; the, to go; o®-the
) b) d ? ? ) D b, ]

we cause him to; ta bi a, we shall; wi-co"-ga, my younger
brothers; e-ki-a, they said to one another; bi, they; a, they said.

. E-ta, thitherward; pa-mo"-gthe, with heads inclined; xtsi, verily;

a, they said.

. Oi-thu-ca, footsteps they took, went forth; ba, they; do", and;

a, they said.

. No®-be, hand; zha-ta, cloven, forked; ga-xe, making; no™-zhi",

standing; to", he stood; a, they said.

a

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 508

25.

29.

30.

ol.

32.

39.

40.

41.

42.

43.

Ni-ka, man; be, who, what; tha to™ she, art thou, who stands
yonder; e-gi-a, they said to him; bi, they; a, they said.

. Ho®-ga, a sacred person; bthi® a, I am; wi-zhi®-the, my elder

brothers; e, saying; to", he stood; a, they said.

. Mo®-shko®, the Crawfish; wi, I am; a-to® he a, I who stand here;

wi-zhi"-the, my elder brothers; e, saying; to", he stood; a, they
said.

. Mo®-thi®-ka-zhi®-ga, Little-earth; wi, I am; a-to" he a, I who

stands here; wi-zhi"-the, my elder brothers; e, saying; to", he
stood; a, they said.

Wi-zhi®-the, my elder brothers; e, to say; tsi-the, he hastened to
say; a, they said.

E-dsi, at any place, or at any important movement; zhi, not
present; the, moving; thi®-ge, none; a-ni-ka-shi-ga, I am such
a person; wi-zhi®-the, my elder brothers; e, saying; to", he
stood; a, they said.

We-ki-k’o", a symbol, a ceremonial article; a to" he a, I am, I
who stands; wi-zhi®-the, my elder brothers; e, saying; to", he
stood; a, they said.

We-ki-k’o", symbol; tho®-tse, suitable; a-to®-he i" da, I am, I
who stand here.

. Mo®-to-to-be, a hillock of soft mud; ho®-¢ka, of no particular size;

do", and; a, they said.

. Ku-shi, as though sucked down, or gulped down; kshi-gthe, he

went home; do", and; a, they said, 44, 54, 62.

. Mo®-thit-ka, the soil of the earth; sha-be, the dark; thi*-kshe,

the sitting; a, they said.

. Ba-ha, holding it aloft to offer it to the people; tsi, he came;

no®-zhi", stood; to", standing; a, they said, 46, 56, 64.

. The, this, bit of earth; wi-zhi®-the, my elder brothers; e, to say;

tsi-the, he hastened; a, they said, 47.

We-ki-k’o", ceremonial article; shka-xe, you make of it; tse a,
you shall; wi-zhi®-the, my elder brothers; e, saying; to®, he
stood; a, they said.

Tho®-dse, the side of the house; ba-he, the height of; e-to®-ha,
equal to its height; no™ shki do, even to that height; a, they
said, 68.

Da, the things, that you may ask for; i-sdu-ts’a-ga, you fail to
secure by its use; zhi, shall not; tha, you; thi®-she, in your life’s
journey; ta tse a, you shall; wi-zhi"-the, my elder brother; e,
saying; to", he stood; a, they said, 50, 69, 78.

We-shno", gratefully happy; wi-gi-the, I am causing you to be;
a-to", he, a, I who stand here; wi-zhi®-the, my elder brothers;
e, saying; to", he stood; a, they said.

J-tha-pi-thi", slowly, gently; xtsi, verily; a, they said.

504. THE OSAGE TRIBE [ETH. ANN, 36

45. Mo-thi®-ka, the soil of the earth; to-ho, the blue; thi-kshe, the
sitting; a, they said.

48. We-ki-k’o", ceremonial article; tha, you; the, make of it; tha,
you; thi®-she, in your life’s journey; ta tse a, you shall; wi-zhi-
the, my elder brothers; e, to say; tsi-the, he hastened; a, they
said, 52, 58, 66, 73.

49. We-go"-tha, as a means of making known (to Wa-ko"-da) your
desires; a-ni, you keep it, treasure it; tha, you; thi®-she, in
your life’s journey; do®, if; shki, and; a, they said, 77.

53. I-tha-bthi*, the third time; o", at the; xtsi, verily; a, they said.

55. Mo®-thit-ka, the earth’s soil; zhu-dse, the red; thit-kshe, the
sitting; a, they said.

57. Ga, this, the red soil; thi"-kshe, the sitting; shki, also; a, they
said, 65.

59. We-mo*-ka the, the winning of compassion and the granting of
your prayers; thi-o-ts’e-ga, shall be easy for you; tha, you;
thi-she, in your life’s journey; ta tse a, you shall; wi-zhi"-the,
my elder brothers; e, to say; tsi-the, he hastened; a, they said.

61. I-do-ba, the fourth time; o°, at the; xtsi, verily; a, they said.

63. Mo®-thit-ka, the earth’s soil; ¢i, the yellow; thi-kshe, the sitting;
a, they said.

67. We-ki-k’o", ceremonial article, symbol; tha the, you make of it,
or use it as; tha, you; thi®-she, in your life’s journey; do®, if;
shki, and; a, they said.

71. No®-be, hand; zha-ta, cloven, forked; ga tse, this; a, they said.

72. H, that; shki do®, also; a, they said.

74. Zho*-xa, a stick, a pole; zha-ta, forked; e no®-bi no", spoken of
as; a, they said.

75. Sho®, all, for general use; xtsi, verily; wi-kshi-the it da, I have
made for you; wi-zhi®-the, my elder brothers; e, saying; to",
he stood.

76. Mi, sun; hi-e, the setting of; ge, plural; ta, there, in the direction
of.

I’/-BA-TsE TA-psE (THE WINDS) GENS
(Free translation, p. 118; Osage version, p. 339)

1. He-dsi, at that time and place; xtsi, verily; a, they said ; a bi® da,
it has been said; tsi, house; ga, in this.

2. Ha, O; wi-co"-ga, my younger brothers; e-ki-a, they said to one
another; bi, they; a, they said.

3. We-ki-k’o0", symbol; tho®-tse, suitable; thit-ge a-tha, there is
none; wi-¢o"-ga, my younger brothers; e-ki-a, they said to one
another; bi, they; a, they said.

4, I®-gtho"-ga, the puma; zho-i-ga, his body; the, he made of, the
one; to", the standing; a, they said.

5. Thu-e, in faete: xtsi, verily; ¢i-thu-¢e, took footsteps; the, went
forth; do", and; a, they said.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 505

6.

12.

13.

14.
15.
16.

We
20.

Tse-xe, open prairie; xtsi, verily; ge, at such a place; dsi, there;
a, they said.

Ho"-ga, the gentes forming the Ho®-ga subdivision; we-ha-ge,
the last in the established order; to", the standing; a, they said.

Tho, presence; to", standing; hi, having arrived there, where he
stood; no*-zhi", they paused and stood; bi, they; a, they said.

Ha, O; wi-zhi®-the, my elder brothers; e, to say; tsi-the, he
hastened; a, they said.

. Ni-ka, man; be, who, what; tha, you; to®-she, standing there; a,

they said.

. Ho®-ga, a Ho®-ga, sacred person; Gthe-zhe, the speckled (the

speckled eagle symbolizing the winds); wi, I am; a-to" he a,
I who stand here; wi-zhi"-the, my elder brothers; e, saying;
to", he stood; a, they said.

Ho*-ga, a sacred person; bthi® a, I am; wi-zhi®-the, my elder
brothers; e, saying; to", he stood; a, they said.

We-ki-k’o", a symbol; tho®-tse, suitable; a-to™ he a, I am, I who
stands here; wi-zhi"-the, my elder brothers; e, saying; to", he
stood; a, they said.

We-ki-k’o", a symbol; o"-tha, make of me; mo®-thi7, as they
travel the path of life; ta i tsi" da, they shall, 18.

We-ki-k’o", a symbol; o"-the, they make of me; mo®-thi", as they
travel the path of life; bi, they; do®, when; a, they said, 19.
Wa-zha-zhe, the people of the Wa-zha-zhe division; a, they said.
Tsi-zhu, those of the Tsi-zhu division; e-tho™-ba, the two together.
Tho®-dse, the house; ba-he, the height of; e-to®-ha, equal to the
height (that is, the rising of the sun to that height); no®, shki
do®, even to that (meaning that even before the sun has
passed over the houses their prayers would be granted); a,

they said.

. We-ki-k’o", symbol; gi-o-ts’e-ga, that will make easy their
y 8 8 A

efforts to win divine sympathy; ki-the, for themselves; mo?-
thi, as they travel the path of life; tai tsi® da, they shall.

. We-shno®, gratefully happy; wi-gi-the, I am making you to be;

a-to™-he a, I who stand here; wi-zhi®-the, my elder brothers;
e, saying; to", he stood; a, they said.

TSI’-ZHU (SKY) DIVISION

Tsi’-zHU WaA-NON GENS

(Free translation, p. 118; Osage version, p. 340)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bit da,

it has been said; tsi, house; ga, in this, 18, 37,54, 56.

Tsi-zhu, the Tsi-zhu division; u-dse-the, fireplaces; pe-tho®-ba,
seven; ni-ka-shi-ga, a people; ba, they; do", were; a, they said,
57.

506

(02)

10.

15.

16.

THE OSAGE TRIBE (ETH, ANN. 36

. Tsi-zhu, of the Tsi-zhu gentes; Wa-no®, the elder one; thi®-kshe,

the sitting; a, they said.

. Ha, O; wi-tsi-go-e, my grandfather; e-gi-a, they said to him; bi,

they; a, they said.

. We-ki-k’o", symbol; tho®-tse, suitable, fit; thit-ge a-tha, there is

none; wi-tsi-go-e, my grandfather; e-gi-a, they said to him; bi,
they; a, they said.

. Ha, O; zhi®-ga, little ones; e, to say; tsi-the, he hastened; a, they

said.

. We-ki-k’o0®, symbol; tho®-tse, suitable; thi®-ge, there is none;

e-she, do", you have said; a, they said.

. We-ki-k’o", a symbol; tho®-tse, suitable for; mi-kshe i" da, I am,

I who sit here.

. Wa-ko"-da, god; ho™-ba, day; do", of the; thit-kshe, sitting; a,

they said, 12, 61.
Zhu-i-ga, my body; the, made of him; xtsi, verily; a-ni-ka-shi-ga,
I as a person, as a people; mi-kshe i" da, I who sit here, 21, 60.

. Zhit-ga, the little ones; zhu-i-ga, their bodies; o®-tha, they make

of me; bi, they; do", when; a, they said, 22, 24, 67, 78.

. Zhu-i-ga, their bodies; the, make of that god; xtsi, verily; ni-ka-

shi-ga, as persons, as a people; ki-the, make themselves to be;
mo*-thi", as they travel the path of life; ta 1 tsi® da, they shall.

. Zhu-i-ga, their bodies; the, they make of him; mo®-thi®, as they

travel the path of life; bi, they; do®, when, 33.

T-ts’a, causes of death; thit-ge, having none; mo®-thi", as they
travel the path of life; tai tsi da, they shall.

U-no", a means of reaching old age; tha, they make of him; bi,
they; do", when; shki, and; a, they said, 35.

. U-no®, old age; a bi, that which is spoken of as; i-the, live to

see; ki-the, cause themselves to; mo®-thi", as they travel the
path of life; ta i tsi” da, they shall, 30, 36, 79.

. Zhi®-ga, the little ones; zhu-i-ga, their bodies; tha, they make of;

bi, the things of which; ga, these; no®-zhi® da, shall stand.

. Wa-ko"-da, god; ho"-do", of the night; thi"-kshe, the sitting; a,

they said, 63.

. Ts’e, to die; wa-tse-xi, difficult; mi-kshe i* da, I am, I who sit

here.

. Ts’e, to die; wa-tse-xi, difficult to; ki-the, cause themselves to;

mo?-thi", as they travel the path of life; ta i tsi™ da, they
shall, 34.

. Wa-tse, star; do-ga, the male (the morning star); thi"-kshe, the

sitting; a, they said, 65.

. Ga, this god; thi"-kshe, the sitting; shki, also; a, they said, 32, 59.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 507

28.

29.

3l.

68.

Zhi®-ga, the little ones; zhu-i-ga, their bodies; the, they make of
her; mo®-thi®, as they travel the path of life; ta i tsi" da, they
shall.

Zhi®-ga, the little ones; zhu-i-ga, their bodies; tha, they make of
her; bi, they; do", when; a, they said.

Wa-tse-, star; mi-ga, the female (the evening star); thit-kshe, the
sitting; a, they said, 72.

. Wa-ko"-da, the god; tse-ga, early; xtsi, verily; e-tho®-be, who
ry b to} ? : D) J? ? J)

appears (the sun); hi, comes; no", habitually; bi, they; a, they
said.

. Tha-ta, o" the left side of his body; dsi, there, on that part; a,

they said.

. Ga-gthe-zhe, stripes as though made by strokes, rays; sha-pe,

six; tse, standing; no®, the; a, they said.

. E-shki do*, those also; a, they said.
. Wa-we-a-ga-¢ko"-the 1 da, I have made to be symbols, 49.
. O-do®, of the military honors; e no® bi no®, the honors spoken

of as o-do®, a, they said, 50.

. O-do®, military honors; tha, they make of them; bi, they; do”,

when; shki, and; a, they said.

. O-do®, honors; a bi, spoken of as; gi-tsi-ca, to be accurately

accounted for; ki-the, cause them to be; mo®-thi®, as they
travel the path of life; tai tsi® da, they shall, 53.

. Thi-u-ba-he, the side of his body; 1-sdu-ge, the right; dsi, there;

a, they said.

. Ga-gthe-zhe, rays; pe-tho™-ba ha, seven separate; tse, standing;

no", the; a, they said.

. Ga, these; tse, standing; shki, also; a, they said.
. Sho®, all of them; xtsi, verily; i-tse a-the 1" da, I have made them

to stand for.

. Zhit-ga, the little ones; we-tha-wa, use them for counting, their

military honors; mo*-thi", as they travel the path of life; bi,
they; do", when; a, they said.

. Ho® a-do®, of what; zhi"-ga, the little ones; zhu-i-ga, their bodies;

tha, they make of; bi, they; go® no", shall; shki, and; a hi? a,
interrogative particles.

. Wa-zhi®-ga, bird; pa, bill; stse-dse, long; do", a; a, they said.
. I-tha-thu-ce, as an instrument to bring the god of day, to sym-

bolize; xtsi, verily; a-ni-ka-shi-ga, I am a person, a people
mi-kshe i® da, I am, I who sit here, 64, 66, 73.

Wa-shi-shi, property, possessions; u-bu-dse, in profusion, abun-
dance; xtsi, verily; i-the, to see, to gain; ki-the, cause them-
selves to; mo™-thi®, as they travel the path of life; ta i tsi™ da,
they shall, 77.

508 THE OSAGE TRIBE [ETH. ANN. 36

69. Mi, sun; hi-e, places of its setting; ge, plural; ta, toward, in the
direction of, 74.

70. We-go®-tha, as a means by which to express their desires; a-thi®,
take with them; mo®-thi", as they travel the path of life; bi,
they; do”, when; shki, and; a, they said, 75.

71. Da, the things that they ask for; thu-ts’a-ga, fail to obtain; zhi,
not; ki-the, cause themselves to; mo®-thi®, as they travel the
path of life; tai tsit da, they shall, 76, 85.

80. Ho®-ba, days; u-ga-ki-ba, the great divisions of; do-ba, the four;
shki, and; a, they said.

81. U-hi, to reach and to enter; ki-the, cause themselves to; mo®-
thi, as they travel the path of life; ta i tsi" da, they shall.

82. Wa-zha-zhe, the people of the Wa-zha-zhe subdivision; a, they
said.

83. Ho®-ga, those of the Ho®-ga subdivision; e-tho"-ba, they together.

84. We-ki-k’o", ceremonial articles; symbols; o®-the, they make of
me; mo”-thi", as they travel the path of life; bi, they; do®,
when; a, they said.

Tsx-po’-GA IN-psE (BurraLo Buty Face) Grens

The members of this gens remain silent throughout the recitation
of the wi’-gi-es, but the presence of the gens at the ceremony is
necessary for the reason that it forms a part of the great tribal
division representing the sky. The office of this gens is to prepare
the symbolic moccasins to be worn by the Sho’-ka and the Xo’-ka
at the initiatory ceremonies of the war rites. (See p. 121.)

Mr-K’PX’ Wa-noN (ELDER SUN-CARRIER) GENS
(Free translation, p. 122; Osage version, p. 342)

1. He-dsi, at that time and place; xtsi, verily; a, they said; a bi" da,
it has been said; tsi, house; ga, in this, 18, 45.

2. Tsi-zhu, the Tsi-zhu division; u-dse-the, fireplaces; pe-tho®-ba,
seven; ni-ka-shi-ga, a people; ba, they; do", were; a, they said.

3. Mi-k’i", Sun-carrier; Wa-no®, the elder (the term elder signifies
the warrior gens) ; thi®- sho, the sitting; a, they said.

4. Ha, O; wi-tsi-go-e, my ecandfaiher e-g1-a, cay said to him; bi,
they; a, they said.

5. We-ki-k’o0", a symbol; tho®-tse, suitable; thit-ge a-tha, there is
none; wi-tsi-go-e, my grandfather; e-gi-a, they said to him; bi,
they; a, ey said.

6. Has O; mes little ones; e, to say; tsi-the, he fastened a, they
said.

. We-ki-k’o0", symbol; tho®-tse, suitable; thi"-ge, there is none;

e-she do", you have said; a, they said.

~J

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 509

8.

9.

10.

1a.

13.

14.

We-ki-k’o®, symbol; tho®-tse, suitable; mi-kshe i® da, I am, I
who sit here.

Wa-ko*-da, god; ho"-ba do®, of the day; thi"-kshe, the sitting;
a, they said, 12.

Zhu-i-ga, my body; the, I have made of that god: xtsi, verily;
a-ni-ka-shi-ga, I as a person, as a people; mi-kshe i da, I
who sit here, 20, 32, 40.

Zhit-ga, the little ones; zhu-i-ga, their bodies; o®-tha, they make
of me; bi, they; do", when; a, they said, 21.

Zhu-i-ga, their bodies; the, making of that god; xtsi, verily;
ni-ka-shi-ga, persons, a people; ki-the, make themselves to be;
mo*-thi®, as they travel the path of life; ta 1 tsi™ da, they
shall, 23.

Zhu-i-ga, their bodies; the, they make of that god; mo®-thi®, as
they travel the path of life; bi, they; do", when; a, they said,
26, 35.

. I-ts’a, causes of death; thi®-ge, they shall have none; mo?-thi",

as they travel the path of life; ta i tsi" da, they shall.

. U-no®, as a means of reaching old age; tha, they make of that

god; bi, they; do", when; shki, and, 28, 37, 48.

. U-no®, old age; a bi, that which is spoken of as; i-the, live to

see; ki-the, cause themselves to; mo"-thi", as they travel the
path of life; tai tsi" da, they shall, 29, 38, 44.

. Wa-ko®-da, god; ho" do®, of the night; thi"-kshe, the sitting; a,

they said, 22, 25.

. Zhi®-ga, the little ones; zhu-i-ga, their bodies; o"-tha, they make

of me; bi, they; do", when; a, they said.

. Ts’e, to die; wa-tse-xi, difficult; mi-kshe i" da, I am, I who sit

here.

. Ts’e, to die; wa-tse-xi, difficult; ki-the, cause themselves to be;

mo*-thi®, as they travel the path of life; ta 1 tsi™ da, they
shall, 36, 42.

. Wa-tse, star; do-ga, the male; thi®-kshe, the sitting; a, they

said, 34.

. Ga, this, god; thit-kshe, the sitting; shki, also; a, they said.
3. Zhi®-ga, the little ones; zhu-i-ga, their bodies; tha, they make of

that god; bi, they; do®, when; a, they said, 41.

. Wa-tse, star; mi-ga, the female; thi"-kshe, the sitting; a, they

said.

. Zhit-ga, the little ones; zhu-i-ga, their bodies; tha, of which to

make; bi, they; ga, these; no®-zhi® da, shall stand.

. Wa-ko®-da, the god; tse-ga, early in the day; xtsi, verily; e-tho®-

be, appears; hi, comes; no”, habitually; bi, they; a, they said, 54.

s. Tha-ta, on the left side of his body; dsi, there; a, they said.

510 THE OSAGE TRIBE [ETH. ANN. 36

49. Ga-gthe-zhe, stripes, rays; sha-pe, the six; tse, that stand; no®,
the; a, they said. |

50. Ga, these; tse, standing; shki, also; a, they said, 57.

1. Wa-we-a-ga-cko"-the i" da, I have made to be symbols, 58.

52. Zhit-ga, the little ones; we-tha-wa, use them for counting; mo®-
thi", as they travel the path of life; bi, they; do", when; a,
they said, 59.

53. O-do", military honors; gi-tsi-ga, correct; a bi, spoken of as;
i-the, to see; ki-the, cause themselves to; mo®-thi", as they
travel the path of life; tai tsi da, they shall, 60.

55. Thi-u-ba-he, the side of the body; i-sdu-ge, the right; dsi, there;
a, they said.

56. Ga-gthe-zhe, stripes, rays; pe-tho"-ba, seven; tse, the standing;
no, the; a, they said.

HoN [-ni-KA-sHI-GA (NigHt ProrpLte) GENS
(Free translation, p. 123; Osage version, p. 343)

1. He-dsi, at that time and place; xtsi, verily; a, they said; a bi" da,
it has been said; tsi, house; ga, in this.

. Tsi-zhu, the Tsi-zhu division; u-dse-the, fireplaces; pe-tho®-ba,
seven; ni-ka-shi-ga, person, a people; ba, they; do", were; a,
they said.

3. Ho®, night; I-ni-ka-shi-ga, by which they became a people;

thit-kshe, the sitting; no", the; a, they said.

4. Ha, O; wi-tsi-go-e, my grandfather; e-gi-a, they said to him; bi,
they; a, they said.

. We-ki-k’0", symbol; tho®-tse, suitable; thit-ge a-tha, there is
none; wi-tsi-go-e, my grandfather; e-gi-a, they said to him; bi,
they; a, they said. i

6. Ha, O; zhit-ga, little ones; e, to say; tsi-the, he hastened; a,
they said,

7. We-ki-k’o", symbol; tho™-tse, suitable; mi-kshe i da, I am, I

who sit here.
8. Wa-¢a-be, the black bear; u-¢a-ka, blemish, spots; thi"-ge, that
has none; kshe, the lying; no*, the; a, they said.
9. Zhu-i-ga, body; the, made of; xtsi, verily; a-ni-ka-shi-ga, I am a
person, a people; mi-kshe i* da, I who sit here.

10. Zhu-i-ga, their bodies; the, they make of him; mo*-thi", as they

travel the path of life; bi, they; do", when; a, they said.

11. I-ts’a, causes of death; thi"-ge, having none; mo®-thi", as they

travel the path of life; tai tsi" da, they shall.

12. U-no®, old age; a bi, spoken of as; shki, and; i-the, live to see;

ki-the, cause themselves to; mo®-thi", as they travel the path
of life; ta i tsi" da, they shall, 26.

bo

or

LA BLESCHE] TRIBAL RITES—LITERAL TRANSLATION plal

13.

14.

15.

16.

Lyi

28.

Qi-ha, the skin of the feet; u-sha-be, wherein it is dark in color;
ga, this; thit-kshe, this sitting; shki, also; a, they said.

No®-xthe, charcoal; a-gi-the, I have made it to be; a-thi" he i" da,
in my life’s journey, 18, 22.

No*-xthe, charcoal; gi-the, they make of it; mo-thi", as they
travel the path of life; a, they said, 19, 23.

No*-xthe, charcoal; gi-a-da-xe, to sink readily into their skins;
ki-the; cause it to; mo®-thi", as they travel the path of life,
tai tsi" da, they shall, 20, 24.

Pa-zhu-zhe, the tip of the nose; sha-be, dark in color; ga, this;
thir-kshe, the sitting; shki, also; a, they said.

. Zhu-i-ga, my body; ¢a-be, black; ga, this; kshe, the lying; shki;

also; a, they said.

. Zhi®-ga, the little ones; u-no", the means of reaching old age:
’ I ] oD g' b

gi-the, they make of it; mo®-thi", as they travel the path of
life; bi, they; do®, when; shki, and; a, they said.

. Ho™-ba, day; u-ca-ki-ba, the great divisions of; do-ba, the four;

shki, and; a, they said.
U-hi, to arrive there and to enter; ki-the, cause themselves to;
mo*-thi", as they travel the path of life; tai tsi da, they shall.
Xu-THA ZHu-DsE (Rep EaciE) GEns

(Free translation, p. 124; Osage version, p. 344)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bi®

da, it has been said; tsi, house; ga, in this, 100, 132, 140,
153, 161.

. Tsi-zhu, the Tsi-zhu division; u-dse-the, fireplaces; pe-tho"-ba,

seven; ni-ka-shi-ga, persons, a people; ba, they; do", were; a,
they said, 104.

Tsi-zhu, the Tsi-zhu gens; Wa-shta-ge, the mild and gentle;
thi®-kshe, the sitting; no", the; a, they said.

Xu-tha, eagle; zhu-dse, red; zhu-i-ga, their bodies; the, of which
they had made; thi"-kshe, the sitting; no", the; a, they said.
Ha, O; wi-tsi-go-e, my grandfather; e-gi-a, they said to him; bi,

they; a, they said, 107.

Zhi®-ga, the little ones; zhu-i-ga, their bodies; tha, of which to
make; bi, they; thi™-ge a-tha, there is none; wi-tsi-go-e, my
grandfather; e-gi-a, they said to him; bi, they; a, they said, 108.

Ha, O; zhi*-ga, little ones; e, to say; tsi-the, he hastened to say;
a, they said, 109.

Zhit-ga, the little ones; zhu-i-ga, their bodies; tha, of which to
make; bi, they; thi"-ge, they have none; e-she do", you have
said; a, they said, 110.

9:

10.
. Zhu-i-ga, their bodies; the, they make of him; mo®-thi", as they

és

18.

19.

THE OSAGE TRIBE [BTH. ANN. 36

Zhi®-ga, the little ones; zhu-i-ga, their bodies; o"-tha, they make
of me; ba, they; tho™-tse, suitable for that purpose; mi-kshe
i® da, I am, I who sit here.

Xu-tha, eagle; zhu-dse; red; thi"-kshe, the sitting; a, they said.

travel the path of life; bi, they; do", when; a, they said.

. U-no®, old age; a bi, that which is spoken of as; i-the, live to

see; ki-the, cause themselves to; mo"-thi", as they travel the
path of life; ta i tsi da, they shall, 16, 28, 68, 77, 131, 1389, 142,
147, 152, 158, 166, 173.

. Ci-ha, the skin of my feet; u-thi-ctu-be, that is gathered in folds;

ga, this; thit-kshe, the sitting; shki, also; a, they said.

. U-no®, the means of reaching old age; a-gi-the, I have made it to

be; a-thi® he i da, in my life’s journey, 30.

. Zhit-ga, the little ones; u-no", the means of reaching old age;

tha, they make it to be; bi, they; do", when; shki, and; a,
they said, 19, 23, 27, 31, 50, 55.

Hi-ko", the muscles of my ankles; ba-k’i"-tha, wrinkled with age;
ga ge, these; shki, also; a, they said.

U-no", the means of reaching old age; a-gi-the, I have made
them to be; a-to® he i" da, I who stand here, 22, 26, 34, 39, 44,
49, 54.

U-no", the means of reaching old age; tha, they make of them;
bi, they; do®, when; shki, and; a, they said.

. Hi-ko", their ankles; ba-k’i"-tha, wrinkled with age; a bi, that

which is spoken of as; i-the, live to see; ki-the, cause them-
selves to; mo®-thi®, as they travel the path of life; ta i tsi® da,
they shall.

. Hi-zhu-ga-wa, the loose muscles of the legs; ga, these; thi™-kshe,

the sitting; shki, also; a, they said.

. Hi-zhu-ga-wa, muscles of the legs loosened with age; a bi, spoken

of as; i-the, live to see; mo®-thi", as they travel the path of life;
ta i tsi" da, they shall.

. Tse-wa-tse, inner muscles of the thighs; u-ga-wa, loose; ga, these;

thi kshe, the sitting; shki, also; a, they said.

. Mo®-ge, my breast; u-thi-ctu-the, wherein the skin is gathered in

folds; ga, this; thi"-kshe, the sitting; shki, also; a, they said.

. Mo®-ge, breast; u-thi-¢tu-the, wherein the skin is gathered in

folds with age; a bi, spoken of as; i-the, live to see; ki-the,
cause themselves to; mo™-thi®, as they travel the path of life;
tai tsi" da, they shall.

. A-zhu-ga-wa, the loose muscles of my arms; ga, these; thi-kshe,

the sitting; shki, also; a, they said.

35. U-no®, the means of reaching old age; gi-the, they make of them;

bi, they; do™, when; a, they said, 40, 45.

LA FLESCHD] TRIBAL RITES—LITERAL TRANSLATION 5138

36.

37.

38.

41.

42.

46.

47.

51.

52.

56.

57.

58.

59.

60.

61.

62.

64.

65.

A-zhu-ga-wa, muscles of the arms loosened with age; a bi, spoken
of as; i-the, live to see; ki-the, cause themselves to; mo®-thi®,
as they travel the path of life; ta i tsi" da, they shall.

A-ba-t’u-xa, my shoulder that is bent with age; ga, this; thi®-
kshe, the sitting; shki, also; a, they said.

E-shki do®, that also, 48, 48, 53.

A-ba-t’u-xa, their shoulders bent with age; a bi, spoken of as;
i-the, live to see; ki-the, cause themselves to; mo®-thi", as they
travel the path of life; tai tsit da, they shall.

Du-dse u-ga-wa, the loose muscles of my throat; ga, these; thi®-
kshe, the sitting; shki, also; a, they said.

Du-dse u-ga-wa, the muscles of their throats loosened with age;
a bi, spoken of as; i-the, live to see; ki-the, cause themselves
to; tai tsi® da, they shall.

Ta-xpi, the crown of my head; hi", the hair of; ¢a-dse, thinned
with age; ga, this; thi"-kshe, the sitting; shki, also; a, they said

Ta-xpi, crown of the head; hi*, the hair of; ¢a-dse, thinned with
age; a bi, spoken of as; i-the, live to see; ki-the, cause them-
selves to; mo®-thi", as they travel the path of life; ta i tsi da,
they shall.

Pa-xi", hair of the head; ¢ka, white; ga, this; thi*-kshe, the sitting;
shki, also; a, they said.

Pa-xi", the hair of their heads; ¢i e-go", turned yellowish with
age; a bi, spoken of as; i-the, live to see; ki-the, cause them-
selves to; mo®-thi", as they travel the path of life; ta i tsi da,
they shall.

Wa-ko"-da, of the god; ho®-ba do®, of day; thi®-kshe, the sitting;
a, they said.

Zhu-i-ga, my body; the, I have made of that god; xtsi, verily;
a-ni-ka-shi-ga, I as a person, as a people; a-to” he i” da, I who
stand here.

Wa-ko"-da, gods; tse-ga, early in the day; xtsi, verily; e-tho®-be,
appear; hi, come; no", habitually; bi, they; a, they said, 63, 72.

Wa-ko"-da, the god; zhu-dse, red; u-ga-to", e-go", as though
dipped in that color (the red dawn); kshe, lying; no*, the; a,
they said.

Ga, of that god; kshe, the lying; shki, also; a, they said, 149,
155, 163.

Zhu-i-ga, my body; the, I have made to be; xtsi, verily; a-ni-ka-
shi-ga i? da, I as a person, as a people, 134, 136, 144.

Tha-ta, left side of the body; ta thi-sho®, on that side; dsi, there;
a, they said.

Wa-gthe-to" e-go", of the plumelike, a shaft of light; to", the
standing; no®, the; a, they said, 74.

2786—21—33

85.

88.

89.

91.

93.

98.

99.

100.

THE OSAGE TRIBE [BTH, ANN. 36

. Wa-gthe, a symbolic plume; a-gi-the, I have made; a-to™ he i®

da, I who stand here.

. Zhi®-ga, the little ones; wa-gthe, their plumes; gi-the, they make

of that shaft of light; mo*-thi", as they travel the path of life;
bi, they; do", when; shki, and; a, they said.

. Ni-ka, men; no", aged; hi, they arrive at that stage of life; do",

when; a, they said, 78.

. Wa-gthe, a symbolic plume; gi-the, they make of that shaft of

light; mo®-thi®, as they travel the path of life; bi, they; do",
when; a, they said, 76, 79.

. Wa-gthe, their plume; gi-xi-tha, droop or fall; zhi, not; ki-the,

cause it to; mo™-thi", as they travel the path of life; ta i tsi"
da, they shall, 80.

. I-sdu-ga, the right side of the body; dsi, there, on that side;

a, they said.

. Ga, of that shaft of light; wa-gthe, a symbolic plume; a-gi-the,

I have made; a-thi" he i” da, to be used in my life’s journey.

. Ho®-ba, days; tha-gthi", calm and peaceful; xtsi, verily; u-wa-

ni-ka-shi ga 1" da, I make my abode as a person.

. Zhi®-ga, the little ones; zhu-i-ga, their bodies; o-tha, they make

of me; bi, they; do", when; a, they said, 86, 96, 113, 117, 121.

. Ho®-ba, in the days; tha-gthi", that are calm and peaceful; xtsi,

verily ; u-ni-ka-shi-ga, they shall make their abode as a people;
ki-the, cause themselves to; mo®-thi", as they travel the path
of life; ta i tsi" da, they shall, 118, 122.

. Wa-ko"-da, the gods; sho-e-go", all of them together; xtsi,

verily; a, they said, 87, 95.

U-xthi, anger, violence; thi"-ge, having none, without; xtsi,
verily; i-he-a-the, I have made them to lie; a-to® he i® da, I
who stand here, 90, 92, 94.

U-xthi, anger, violence; thi®-ge, having none; i-he-the, make
them to lie; mo®-thi", as they travel the path of life; ta i tsi®
da, they shall, 97, 102.

Wa-ko®-da, the god; hiu-dse, of this, the lower region (the earth) ;
ga, this; kshe, the lying; a, they said.

Ho®-ba, the day; wa-cu, that is clear; ga, this; to", the stand-
ing; a, they said.

Wa-ko"-da, the god; mo®-shi ta, of the upper region (the sky);
ga, this; kshe, the lying; a, they said.

Wa-zha-zhe, when the people of the Wa-zha-zhe subdivision;
a, they said, 169.

Ho®-ga, and those of the Ho®-ga subdivision; e-tho®-ba, the two
together, 170.

Zhu-i-ga, their bodies; o®-the, they make of me; mo®-thi", as
they travel the path of life; bi, they; do", when; a, they said.

LA FLESCHE } TRIBAL RITES—LITERAL TRANSLATION OS

101.

105.
106.
lalate

112.

114.

126.

127.

128.

129.

130.

133.

134.

135.

Mo"-zho®, the earth; sho® e-go", in all its parts; xtsi, verily; a,
they said.

Tsi-zhu wi", to one of the Tsi-zhu gens; a, they said.

U-xthi, anger; thi"-ge, having none; xtsi, verily; ni-ka-shi-ga,
a person, a people; to™, standing; a, they said.

Zhi®-ga, the little ones; zhu-i-ga, their bodies; tha, they make
of me; ba, they; tho*-tse, suitable; a-to™ he im da, I am, I
who stand here.

U-da-bthu-bthu-e, of the moist vibrating air of the earth; xsti,
verily; a-ni-ka-shi-ga i" da, I am a person, a people.

U-da-bthu-bthu-e, of the moist vibrating air of the earth; xts1,
verily; ni-ka-shi-ga, a people; ki-the, cause themselves to be;
mo®-thi®, as they travel the path of life; tai tsi" da, they shall.

. Ho®-ba, the days; tha-gthi", that are calm and peaceful; xtsi,

verily; a, they said.

. U-wa-ni-ka-shi-ga i® da, I, as a person, make my abode in the

days that are calm dad poncerals

. Ho®-ba-tha-gthi®, Peaceful-day; shki, and; a, they dade
. Zha-zhe, is aname; a-ki-to", that I have nade to be mine; a-thi®

he i da, in my life’s journey.

. No®-ni-o®-ba zhi®-ga, of a little pipe; wi®, one; zhu-i-ga, my

body; a-the, I have made; a-to™ he i da, I who stand here.

. Zhi®-ga, the little ones.
. Zhu-i-ga, their bodies; tha, make of that pipe; bi, they; do®,

when; a, they said.

U-xthi, anger, violence; thi"-ge, having none; a-ki-gtha-thi*,
they shall keep themselves; mo®-thi®, as they travel the path
of life; ta i tsi® da, they shall.

Wa-shi-shi, riches; u-dse, seek for; a-thi®, carry, make use of
in seeking; mo?-thi®, as they travel the path of life; bi, they;
shki, and; a, they said.

Wa-shi-shi, riches; u-bu-dse, in profusion; i-the, to see, to find;
ki-the, cause themselves to; mo®-thi", as they travel the path
of life; tai tsi® da, they shall.

We-no?-bthe, by its use they shall obtain food; mo®-thi", as they
travel the path of life; ta i tsi" da, they shall.

We-no"-bthe, when they obtain food by the use of the pipe;
mo®-thi®, as they travel the path of life; bi, they; do", when;
a, they said.

Xtha-¢i, of a yellow flower; zhi"-ga, a little; wi", one; a, they
said.

Zhu-i-ga, my body; the, I have made; xtsi, verily; a-ni-ka-shi-ga
i" da, I as a person, as a people, 136.

Ba-shta e-go", a flower that stands as though with shorn head;
to®, that stands; no", the; a, they said.

516

137.

146.

148.
154.
160.

162.
174.
175.

176.

THE OSAGE TRIBE (ETH. ANN. 36

Zhi®-ga, the little ones; zhu-i-ga, their bodies; tha, make of it;
bi, they; do", when; a, they said.

. U-xthi, anger, violence; thi®-ge, having none; ki-the, cause

themselves to be; mo®-thi", as they travel the path of life;
ta i tsi™ da, they shall.

. Zhir-ga, the little ones; no*-bthe, food; tha, they make of it;

bi, they; do®, when; shki, and; a, they said.

. Ha-ba, corn; zhu-dse, the red; kshe, the lying; a, they said.
. Zhi"-ga, the little ones; no"-bthe, food; the, they make of it;

mo®-thi", as they travel the path of life; ta i tsi" da, they
shall, 150, 156, 164, 171.

No*-bthe, food; the, they make of it; mo®-thi", as they travel
the path of life; bi, they; do", when; a, they said, 151, 157,
159, 165, 167, 172.

Ha-ba, corn; to-ho, the blue; kshe, the lying; a, they said.

Ha-ba, corn; gthe-zhe, the speckled; kshe, the lying; a, they said.

A-dsu-ta, their limbs; i-ga-¢i-ge, stretched with growth; a bi,
spoken of as; i-the, live to see; ki-the, cause themselves to;
mo*-thi", as they travel the path of life; ta i tsi" da, they
shall, 168.

Ha-ba, corn; ¢i, the yellow; kshe, the lying; a, they said.

Ho®-ba, the days; u-ca-ki-ba, the divisions of; do-ba, the four.

U-hi, arrive there and enter; ki-the, cause themselves to; mo?-
thi", as they travel the path of life; tai tsi" da, they shall, 177,

Ho®-ba, the days; tha-gthi", that are calm and peaceful; shki.
and; a, they said.

TsV’-zHU WE-HA-GE GENS (TsI’-zHU, LAsT IN THE ORDER)

(Free translation, p. 130; Osage version, p. 349)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bi?

da, it has been said; tsi, house; ga, in this.

. Tsi-zhu, Tsi-zhu division; u-dse-the, fireplaces; ni-ka-shi-ga, a

people; ba, they; do®, were.

. Tsi-zhu We-ha-ge, Tsi-zhu, the last in order; thi-kshe, the

sitting; no", the.

. Ha, O; wi-tsi-go-e, my grandfather; e-gi-a, they said to him; bi,

they; a, they said.

. We-ki-k’o", symbol; tho®-tse, suitable; thi®-ge a-tha, there is

none; wi-tsi-go-e, my grandfather; e-gi-a, they said to him; bi,
they; a, they said.

. Ha, O; zhi-ga, little ones; e, to say; tsi-the, he hastened; a, they

said.

. We-ki-k’o", symbol; tho™-tse, suitable; thit-ge, you have none;

e-she do", you say; a, they said.

. We-ki-k’o", symbol; tho®-tse, suitable; mi-kshe i* da, I am, I

who sit here.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 517

oe

10.

11.

12.

15.

15.

16.

Ilia

18.

38.

Wa-¢a-be, of the black bear; hi", hair; zhu-dse, red; kshe, the
lying; a, they said.

Zhu-i-ga, my body; the, I have made; xtsi, verily; a-ni-ka-shi-ga,
I as a person, as a people; mi-kshe i" da, I, who sit here.

Zhi®-ga, the little ones; o"-tho"-gi-ni-tha, seek refuge in me; mo®-
thi", as they travel in the path of life; bi, they; do", when.

U-no®, old age; a bi, that which is spoken of as; i-the, live to see;
ki-the, cause themselves to; mo"-thi", as they travel the path
of life; tai tsi" da, they shall, 14, 27, 29, 33, 41, 45, 47, 70.

U-no®, as a means of reaching old age; o®-the, make of me; mo®,
thi", as they travel the path of life; bi, they; do", when; shki,
and; a, they said.

Ci-ha, the skin of the feet; u-sha-be, in which the color is dark;
ga, this; thi"-kshe, the sitting; shki, also; a, they said.

No®-xthe, charcoal; a-gi-the, I have made it to be; a-thi™ he i”
da, in my life’s journey, 20, 24.

Zhi®-ga, the little ones; no®-xthe, charcoal; gi-the, they make of
it; mo®-thi®, as they travel the path of life; bi, they; do", when;
a, they said, 21, 25.

No*-xthe, charcoal; gi-a-da-xe, absorbable; ki-the, they shall
have; mo?-thi", as they travel the path of life; ta i tsi® da,
they shall, 22, 26.

. Pa-zhu-zhe, the tip of the nose; ga, this; thi®-kshe, the sitting;

shki, also; a, they said.

. Zhu-i-ga, my body; ¢a-be, black; ga, this; kshe, lying; shki,

also; a, they said.

. Zhi®-ga, the little ones; zhu-i-ga, their bodies; o"-tha, they make

of me; bi, they; do", when; a, they said.

. Ci-ha, the soles of my feet; u-thi-ctu-the, that are gathered in

folds; ga, this; thi"-kshe, the sitting; shki, also; a, they said.

. Zhir-ga, the little ones; u-no", as a means of reaching old age;

tha, they make of it; bi, they; do®, when; shki, and; a, they
said, 44, 50.

. Hi-ko", the muscles of my ankles; ba-k’i®-tha, that are wrinkled;

ga, this; thi®-kshe, the sitting; shki, also; a, they said.

. U-no®, as a means of reaching old age; gi-tha, they make of it;

bi, they; do®, when; shki, and; a, they said.

. Hi-ko", the muscles of their ankles; ba-k’i®-tha, wrinkled; a bi,

spoken of as; i-the, live to see; ki-the, cause themselves to;
mo?-thi", as they travel the path of life; tai tsi da, they shall.

Tse-wa-tse, the inner muscles of my thighs; u-ga-wa, loosened
with age; ga, this; thit-kshe, the sitting; shki, also; a, they
said.

. Mo®-ge, the muscles of my breast; u-thi-¢tu-the, that are gathered

in folds; ga, this; thit-kshe, the sitting; shki, also; a, they said.

518
46.
48.

51.

60.

iw)

THE OSAGE TRIBE (ETH, ANN. 86

A-zhu, the muscles of my arms; ga-wa, loosened with age; ga,
this; thi”-kshe, the sitting; shki, also; a, they said.

A-ba-t’u-xa, my shoulder that is bent with age; ga, this; thi®-
kshe, the sitting; shki, also; a, they said.

A-ba-t’u-xa, shoulder that is bent with age; a bi, that which is
spoken of as; i-the, live to see; ki-the, cause themselves to;
mo"-thi, as they travel the path of life; ta i tsi" da, they shall.

. Du-dse, the muscles of my throat; u-ga-wa, that are loosened with

age; ga,this; thi®-kshe, the sitting; shki, also; a, they said.

. Du-dse, muscles of the throat; u-ga-wa, loosened with age; a bi,

that which is spoken of as; i-the, live to see; ki-the, cause them-
selves to; mo"-thi®, as they travel the path of life; tai tsi® da,
they shall.

. Ta-xpi, crown of the head; hi", the hair of; ¢a-dse, thinned with

age; ga, this; thi®-kshe, the sitting; shki, also; a, they said.

. Zhit-ga, the little ones; no®, old age; hi, arrive at; bi, they; do®,

when; a, they said.

. Ta-xpi, the crown of the head; hi*, the hair of; ¢a-dse, thinned

with age; a bi, that which is spoken of as; i-the, live to see;
kxi-the, cause themselves to; mo®-thi®, as they travel the path
of life; ta i tsi da, they shall.

Pa-xi", the hair of the head; ¢a-dse, thinned with age; ¢i e-go®,
turned yellowish in color; ga, this; thi®-kshe, the sitting; shki,
also; a, they said.

. E-shki do", that also; a, they said. _
. Zhi®-ga, the little ones; zho-i-ga, their bodies; o®-tha, they make,

of me; bi, they; do", when; a, they said.

. Pa-xi®, hair of the head; ¢a-dse, thinned with age; ¢i e-go",

turned yellowish. in color; a bi, that which is spoken of as;
i-the, live to see; ki-the, cause themselves to; mo®-thi", as they
travel the path of life; tai tsi® da, they shall.

5. Ho®-ba, the days; u-¢a-ki-ba, the divisions of; do-ba, the four.
. U-hi, to reach and enter; ki-the, cause themselves to; mo®-thi®,

as they travel the path of life; ta 1 tsi" da, they shall.

. Wa-zha-zhe, the people of the Wa-zha-zhe subdivision; a, they

said.

. Ho™-ga, and those of the Ho®-ga subdivision; e-tho®-ba, the two

together.

. Zhu-i-ga, their bodies; o°®-tha, they make of me; bi, they; do®

when; a, they said.

TsE THoN’-KA (Burrato Back) GENS
(Free transiation, p. 132; Osage version, p. 351)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bi®

da, it has been said; tsi, house; ga, in this.

2. Tsi-zhu, Tsi-zhu division; u-dse-the, fireplaces; pe-tho®-ba, seven ;

ni-ka-shi-ga, person, a people; ba, they; do", were; a, they said.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 519

3.

4.

13.

14,

Tse-tho®-ka, buffalo back; to", the standing; no®, the; a, they
said.

Ha, O; wi-tsi-go-e, my grandfather; e-gi-a, they said to him; bi,
they; a, they said.

. We-ki-k’o", symbol; tho®-tse, suitable; thi®-ge a-tha, there is

none; wi-tsi-go-e, my grandfather; e-gi-a, they said to him; bi,
they; a, they said.

. Ha, O; zhi®-ga, little ones; e, to say; tsi-the, he hastened; a, they

said.

. We-ki-k’0", symbol; tho®-tse, suitable; thi"-ge, you have none;

e-she do", you have said; a, they said.

. We-ki-k’o0", a symbol; tho®-tse, suitable; a-to™ he da, I am, I

who stand here.

. Wa-zha-zhe, the people of the Wa-zha-zhe subdivision; a, they

said.

. Tsi-zhu, those of the Tsi-zhu division; e-tho®-ba, the two together.
. We-ki-k’0", a symbol; o®-the, make of me; mo®-thi", as they

travel the path of life; ta i tsit da, they shall.

. No®-be, my hands; dsu-dse, to be frequently burnt; o®-tha, they

shall cause them to; mo®-thi", as they travel the path of life;
ta i tsi® da, they shall.

No®-be, my hands; dsu-dse, frequently burnt; o"-the, they cause
them to be; mo®-thi", as they travel the path of life; bi, they;
do®, when; a, they said.

U-no®, old age; a bi, that which is spoken of as; 1-the, live to see;
mo*-thi, as they travel the path of life; ta i tsi" da, they shall.

. U-no®, as a means to reach old age; o®-tha, they make of me; bi,

they; do", when; a, they said.

. Ho®-ba, the days; u-¢a-ki-ba, the divisions of; do-ba, the four.
. U-hi, arrive at and enter; ki-the, cause themselves to; mo?-thi®,

as they travel the path of life; ta i tsi” da, they shall.

Ny-KA Wa-KON-pa-Gi (MEN oF MysTERY) GENS

(Free translation, p. 133; Osage version, p. 352)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bi?

da, it has been said; tsi, house; ga, in this, 15, 23, 32, 40.

. Tsi-zhu, Tsi-zhu division; u-dse-the, fireplaces; pe-tho®-ba, seven;

ni-ka-shi-ga, a people; ba, they; do", were; a, they said.

. Nika Wa-ko®-da-gi, the men of mystery; thi®-kshe, the sitting;

a, they said.

. Ha, O; wi-tsi-go-e, my grandfather; e-gi-a, they said to him; bi,

_ they; a, they said.

. We-ki-k’o", symbol; tho®-tse, suitable; thi"-ge a-tha, there is

none; wi-tsi-go-e, my grandfather; e-gi-a, they said to him; bi,
they; a, they said.

520
6.

of
8.
9.
10.
Hit:

12.

13.

14.
16.
18.
21.

22.

24.

29.

30.
33.

41.
42.

43.

44.

THE OSAGE TRIBE (ETH, ANN. 36

Ha, O; zhi®-ga, little ones; e, to say; tsi-the, he hastened; a, they
said.

We-ki-k’o", symbol; tho®-tse, suitable; thi"-ge, you have none:
e-she do", you have said; a, they said.

We-ki-k’o", symbol; tho®-tse, suitable; mi-kshe i" da, I am, I
who sit here.

Mo®-ce, metal; zhu-dse, the red; thi®-kshe, the sitting; a, they
said.

Zhu-i-ga, my body; the, I have made of it; xtsi, verily; a-ni-ka-
shi-ga i? da, I as a person, as a people, 17, 25, 34, 46.

Zhi"-ga, the little ones; zhu-i-ga, their bodies; o"-tha, they make
of me; bi, they; do", when; a, they said, 26, 28, 35, 49.

U-no®, old age; a bi, that which is spoken of as; i-the, live to
see; ki-the, cause themselves to; mo®-thi", as they travel the
path of life; tai tsi" da, they shall, 19, 31, 39, 50, 52.

U-no?, old age; a bi, that which is spoken of as; i-the, live to see;
ki-the, cause themselves to; mo®-thi®, as they travel the path
of life; bi, they; do", when; a, they said.

I-ts’a, causes of death; thi"-ge, having none; mo®-thi", as they
travel the path of life; ta i tsi” da, they shall, 36.

Mo*-¢e, metal; ga-be, the black; thi-kshe, the sitting; a, they
said, 20.

Zhi®-ga, the little ones; zhu-i-ga, their bodies; tha, they make of
it; bi, they; do", when; a, they said, 26, 28, 35, 49.

Zhu-i-ga, their bodies; the, they make of it; mo®-thi", as they
travel the path of life; bi, they; do", when; a, they said.

Xhi®-ha, a skin; ¢a-gi, that is hard and impenetrable; a bi, that
is spoken of as; i-the, live to see; ki-the, cause themselves to;
mo?-thi®, as they travel the path of life; ta i tsi® da, they shall.

Mo®-ce, metal; ¢a-tha-ge, loose, rough; thi®-kshe, the sitting; no®,
the; a, they said, 27.

Ts’e, to die; wa-tse-x1, difficult to; ki-the, cause themselves to be;
mo*-thi®, as they travel the path of life; ta 1 tsi da, they
shall, 37.

U-no®, as a means of reaching old age; tha, they make of it; bi,
they; do", when; shki, and; a, they said, 38.

Mo*-¢e, metal; ¢i, the yellow; thi®-kshe, the sitting; no*, the; a,
they said.

Ho®-ba, the days; do-ba, the four; shki, and; a, they said.

U-hi, arrive there and enter; ki-the, cause themselves to; mo®-
thi", as they travel the path of life; ta i tsi" da, they shall.
Zhi®-ga, the little ones; zhu-i-ga, their bodies; tha, of which to

make; bi, they; ga, are these; no™-shi® da, that stand.

Ba-ci, hailstone; ¢a-gi, the hard; thi®-kshe, the sitting; no*, the;
a, they said.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 521

45.
47.

48.

Gyles

or

Ga, this; thi®-kshe, the sitting; shki, also; a, they said.

Wa-to"-ci, corn; ¢a-gi, the hard (flint); thit-kshe, the sitting;
no", the; a, they said.

[-tha-ki-tho"-ba, these two together; xtsi, verily; a-ni-ka-shi-ga
i2 da, of them I make myself to be a person, a people.

Zhi®-ga, the little ones; no™-bthe, food; gi-the, they make of it;
mo?-thi", as they travel the path of life; bi, they; do", when;
shki, and; a, they said.

Tuo’-xe Pa Txr-HoN (BurraLo Butt) GENs

(Free translation, p. 134; Osage version, p. 353)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bi®

da, it has been said; tsi, house; ga, in this, 7, 17, 21, 29, 41, 47,
57, 68, 79, 92, 114, 120, 132, 140.

. Tsi-zhu, Tsi-zhu division; u-dse-the, fireplaces; pe-tho®-ba, seven;

ni-ka-shi-ga, a people; ba, they; do®, were; a, they said.

. Tho-xe, archaic name for buffalo bull; Pa’ head; thi-ho®, lift; to,

the standing; no®, the; a, they said.

. Ha, O; wi-tsi-go-e, my grandfather; e-gi-a, they said to him; bi,

they; a, they said.

. We-ki-k’o", symbol; tho®-tse, suitable; thi"-ge, a-tha, there is

none; wi-tsi-go-e, my grandfather; e-gi-a, they said to him; bi,
they; a, they said.

. Hiu-dse, down, to earth; shi tse a, will you come; wi-tsi-go-e, my

grandfather; e-gi-a, they said to him; bi, they; a, they said.

. Tsi-zhu, the Tsi-zhu gens; Wa-shta-ge, the gentle; thit-kshe, the

sitting; no", the; a, they said.

. Oka-gthe, plume; zhu-dse, red; kshe, the lying; no", the; a, they

said.

. Gthiu-ce, to take from its coverings; tsi-the, he hastened; do*,

and; a, they said.

. The-ce, the tongue, of Tho-xe; tha-ta, at the left side; dsi, there;

a, they said.

. U-ha, along side its full length; i-tse-the, placed; to, as he stood;

a, they said.

. Cir-dse, tail; u-thi-xpa-the, to drop (he had lifted his tail in

anger); i-no*-the, down; ga-xe, forced him to; a, they said.

. Ha, O; Tsi-zhu e, Tsi-zhu; e, to say; tsi-the, he hastened; a, they

said.

. We-ki-k’0", symbol; tho"-tse, suitable; thit-ge, you have none;

e she do®, you have said.

. We-ki-k’o", symbol; tho-tse, suitable; a to® he da, I am, 1 who

stand here.

. Cit-dse, the hair of his tail; thi-bo-xa, expanded; tsi-the, with a

quick motion; do", and; a, they said.

§22 THE OSAGE TRIBE (ETH, ANN. 36

19. Mo®-sho-dse, dust, or mist; the-to®-ha, distance; shki, even at
this; wa-to"-1", clear, visible; a-zhi, not; i-no"-zhi", to stand;
ga-xe, he made, or caused; to", as he stood; a, they said.

20. E-dsi, present; zhi, not; the, moving; thi®-ge, none; a-ni-ka-
shi-ga, I, as a person; Tsi-zhu-e, O, Tsi-zhu; e, saying; to®, he
stood; a, they said.

22. Mo®-ki-ci"-dse, he threw himself upon the earth; tsi-the, with a
quick motion; do", and; a, they said, 30.

23. Mo®-ko®-to®-ga zhi"-ga, the little great medicine (poppy mallow) ;
thi"-kshe, the sitting; no", the; a, they said.

24. U-ga-to"-tha, sent rolling upon the earth; tsi-the, with a quick
motion; to", as he stood; a, they said, 32, 60, 81.

25. Ga, this (the root of the poppy mallow); shki, also; a, they
said, 33.

26. Mo®-ko®, a medicine; the, they shall make of it; mo®-thi", as they
travel the path of life; ta i tsi" da, they shall, 72, 83, 95, 117,
156.

27. Zhi®-ga, the little ones; mo®-ko", a medicine; the, they make of
it; mo®-thi", as they travel the path of life; bi, they; do", when;
a, they said, 45, 51, 55, 66, 77, 84, 90, 96, 102, 106, 118, 122,
126, 130, 143, 147, 151, 157, 161.

28. U-no®, old age; a bi, that which is spoken of as; i-the, live to see;
ki-the, cause themselves to; mo®-thi", as they travel the path
of life; tai tsi da, they shall, 46, 52, 56, 67, 78, 91, 97, 103, 107,
119, 123, 127, 131, 139, 144, 148, 152, 158, 162.

31. Ha-ba-ko"-ce-¢i-da, ripens-with-the-corn (plant commonly called
blazing star); to", the standing; no®, the; a, they said.

384. Mo®-ko", medicine; tha, they make of it; ba, they; tho"-tse, a,
may be suitable for; wi-tsi-go-e, my grandfather; e-gi-a, they
said to him; bi, they said.

35. I-u-tha-btho®-c¢e, in their mouths munched it; a-tsia-tha, hastily;
ba, they; do", and; a, they said.

36. I, mouth; u-wa-pa, it is better within the; xtsi a, verily; wi-tsi-
go-e, my grandfather.

37. Ts’u-xe a, it is astringent; wi-tsi-go-e, my grandfather; e-gi-a,
they said to him; bi, they; a, they said.

38. Zha-zhe, a personal name; o"-ki-to" ta bi a, we shall make it to
be for ourselves; wi-tsi-go-e, my grandfather; e-gi-a, they said
to him; bi, they; a, they said, 40.

39. Ts’u-xe, Astringent; shki, also; a, they said.

42. Mo®-ko®-to"-ga, the great medicine; to", the standing; no", the;
a, they said.

43. Tho, present; to", standing; hi, arriving there; no*-zhi®, to stand;
ga-xe, he made it fo; a, they said.

LA FLESCHE ] TRIBAL RITES—LITERAL TRANSLATION 523

44.

48.

49.

80.

85.

Zhi®-ga, the little ones; mo"-ko", medicine; the, make of it; mo®-
thi", as they travel the path of life; ta bi a, they shall; wi-tsi-
go-e, my grandfather; e-gi-a, they said to him; bi, they; a,
they said, 50.

Mo®-ko", medicine; ni-ka-shi-ga, man; to®, the standing; no®, the;
a, they said.

Tho, in his presence; hi, having arrived at; no"-zhi7, they stood;
bi, they; a, they said.

. Wa-zha-zhe, the people of the Wa-zha-zhe subdivision; a, they

said, 104, 135, 159.

. Hot-ga, those of the Ho®-ga subdivision; e-tho®-ba, the two

together, 105, 136, 160.

. Ho®-a-do", what; zhi"-ga, the little ones; zhu-i-ga, their bodies;

tha, they make of; bi, they; go® no", shall; shki, and; a hi® a,
interrogative particles.

. Ha-ba, corn; zhu-dse, the red; kshe, the lying; no®, the; a, they

said.

. Wa-to", squash; zhu-dse, the red; thit-kshe, the sitting; a, they

said.

. E-ki-tho"-ba, with it making two, or a pair; xtsi, verily; a, they

sald, 64.

. Wa-dsu-ta, animal, buffalo; hi", hair; zhiu-dse, the red; kshe,

the lying; a, they said.

. U-ga-to"-tha, sent rolling forth; i-the-the, beyond sight; a-ka, he.
. Ho®-a-do", what; mo"-ko", medicine; tha, they make of; bi,

they; go" no", shall; shki, and; # hi® a, interrogative particles,
115,

. Ha-ba, corn; to-ho, the blue; kshe, the lying; a, they said.
. Ga, this; kshe, the lying; a, they said, 82.
3. Wa-to", squash; ¢a-be, the black; thit-kshe, the sitting; a, they

DD?)
said.

. E-ki-tho*-ba, with it making two, or a pair; o°-ga-xe, we make

of them; ta, shall; bi a, we; wi-co®-ga, my younger brothers;
e-ki-a, they said to one another; bi, they; a, they said.

Wa-dsu-ta, animal, buffalo; hit, hair; sha-be, dark; kshe, the
lying; a, they said.

. E-ki-tho"-ba, with it making two, or a pair; 0®-ga-xe, we make

of them; ta bi a, we shall; wi-tsi-go-e, my grandfather; e-gi-a,
they said to him; bi, they; a, they said, 87, 89, 99.

Ha-ba, corn; gthe-zhe, the speckled; kshe, the lying; a, they
said.

A-dsu-ta, their limbs; i-ga-¢i-ge, to stretch in growth by its use;
ki-the, cause them to; mo®-thi®, as they travel the path of
life; tai tsi® da, they shall, 108.

524

86.

88.

93.

94.
98.

100.

101.

109.

110.

Hat

112.

116.

121.

124.

125.

128.

134.

137.

138.

141.

142.

145.

THE OSAGE TRIBE (ETH, ANN. 36

Wa-to", squash; gthe-zhe, the speckled; thi®-kshe, the sitting;
a, they said.

Wa-dsu-ta, animal; gthe-she, speckled; kshe, the lying; a, they
said.

Zhi®-ga, the little ones; mo®-ko", medicine; tha, they make of;
bi, they; ga, these; no®-zhi" da, shall stand.

Ha-ba, corn; ¢i, the yellow; kshe, the lying; a, they’said.

Wa-to", squash; ¢i, the bal thi"-kshe, the sitting; no", the;
a, ey said.

Waedeu: -ta, animal; hi, naire ¢i, the yellow; kshe, the lying; a,
they said.

T-tha-thu-¢e, as a means of bringing; o"-ga-xe, we make of it;
ta bia, we shall; wi-tsi-go-e, my grandfather; e-gi-a, they said
to him; bi, they; a, they said.

Ho®-ba, the days; u-¢a-ki-ba, the divisions of.

Ho®-ba, the days; u-¢a-ki-ba, the divisions of; do-ba, the four;
shki, even those; a, they said.

U-hi, to reach and to enter; ki-the, cause themselves to; mo®-
thi", as they travel the path of life; ta i tsit da, they shall, 113.

Ho*-ba, the days; tha-gthi®, that are calm and peaceful; shki,

also; a, they said.

Wa-dsu-ta, animal; wa-no", the aged, the aged bull; to, the
standing; a, they said.

Ni-dse, muscles of the hind quarters; sho-ga, thick; ta-be, the
ball- nee ga, these; thi"-kshe, the sitting; shki, aise: a, hey
said.

Thi-u-ba-he, the side of my body; tha-ta, the left; ga, this; kshe,
the lying; a, they said.

Mo?-ko®, memcne a-gi-the, I have made it to be; a-thi®-he in
da, in my life’s journey, 129.

No®-ka-o"-he, the muscles of the spine; ga, this; kshe, the lying;
a, they said, 133.

We-c¢da-the, as a healing ointment, referring to the fat, and for
ceremonial use; a-gi-the, I have made it to be; a-to® he i da,
I who stand here.

We-¢da-the, shall use the oil of it for ceremonial purposes; mo®-
thi", as they travel the path of life; tai tsi da, they shall.
We-cda-the, when they use the oil thereof; mo®-thi", as they

travel the path of life; bi, they; do", when; a, they said.

Thi-u-ba-he, the side of my body; i-sdu-ge, the right; ga, this;
kshe, the lying; a, they said.

Mo*-ko", medicine; a-gi-the, I have made it to be; a-to™ he i® da,
I who stand here, 146, 150.

Mo®*-ge-o®-he, the muscles of the breast; ga, this; kshe, the
lying; a, they said.

————————

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 525

149. Tho®-dse u-thi-xi", that which surrounds the heart, the heart

covering; ga, this; thi®-kshe, the sitting; shki, also; a, they
said.

153. A-hiu-ha, arms, limbs; wi-ta, mine.
154. Zhu-i-ga, body; wi-ta, mine.
155. Zhu-i-ga, my body; sho" e-go®, in all its parts; xtsi, verily; a,

bo

19.

they said.
ToN’-woN A-pON-BE (VILLAGE OVERSEER)

(Free translation, p. 147; Osage version, p. 357)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bi" da,

it has been said; tsi, house; ga, this, 4, 10.

. Ha, O; wi-tsi-go-e, my grandfather; e-gi-a, they said to him; bi,

they; a, they said, 12, 51.

. We-ki-k’o®, symbols; tho®-tse, suitable; thit-ge a-tha, there are

none; wi-tsi-go-e, my grandfather; e-gi-a, they said to him; bi,
they; a, they said.

. We-ki-k’o", symbols; tho®-tse, suitable; thi®-ge, there are none;

e-she do®, you have said; a, they said.

. Ha, O; zhi™-ga, little ones; e, to say; tsi-the, he hastened; a, they

said. .

. Wa-ko"-da, gods; gtho"-the, great; do-ba, there are four, 8.
. Ki-cto, assembled as though to hold a council; tse a, let them be;

wi-tsi-go-e, my grandfather; e, to say; tsi-the, they hastened;
a, they said.

. Ho®-ba, the god (day); wa-¢u, the clear, cloudless, calm; ga, this;

to®, standing; a, they said.

. Ha, O; wi-tsi-go-e, my grandfather; e-gi-a, they said to him; bi,

they; a, they said, 51.

. Zhi®-ga, the little ones; zho-i-ga, their bodies; tha, of which to

make; bi, they; thi"-ge a-tha, there is none; wi-tsi-go-e, my
grandfather; e-gi-a, they said to him; bi, they; a, they said.

. Wa-ko"-da, god; gtho"-the, great; wi no", I alone; bthi® i" da,

IT am.

. Zhi®-ga, the little ones; zho-i-ga, their bodies; o°-tha, they make

of me; ba, they; suitable; mi-kshe i” da, I am.

. Zhi®-ga, the little ones; zho-i-ga, their bodies; o®-tha, they make

of me; bi, they; do", when; a, they said, 28, 36, 54, 68, 83.

. U-no®, old age; a bi, that which is spoken of as; i-the, live to see;

ki-the, cause themselves to; mo*-thi", as they travel the path
of life; tai tsi" da, they shall, 29, 37, 55, 60, 69.

Ho*-ba, the days; u-¢a-ki-ba, the divisions of; do-ba, the four,
24, 43, 61, 77.

526 THE OSAGE TRIBE (BIH. ANN. 36

20. U-hi, arrive there and enter; ki-the, cause themselves to; mo®-
thi", as they travel the path of life; ta i tsi" da, they shall, 25,
27, 44, 62, 78, 80.

21. Wa-zha-zhe, the people of the Wa-zha-zhe subdivision; i-da-be,
together; a, they said, 38, 56, 72.

22. Ho®-ga, those of the Ho"-ga subdivision; i-da-be, together; a,
they said, 39, 57, 73. ;

23. Tsi-zhu, those of the Tsi-zhu division; i-da-be, together; a, they
said, 40, 58, 74.

26. Ho®-ba, the days; tha-gthi", that are calm and peaceful; xtsi,
verily; a, they said.

30. Wa-ko®-da, goddess; ho"-no™-patce, of the dark night; ga, this;
to®, standing; a, they said.

31. Ha, O; i-ko-e, my grandmother; e-gi-a, they said to her; bi, they;
a, they said, 65.

32. Zhi®-ga, the little ones; zho-i-ga, their bodies; tha, of which to
make; bi, they; thi®-ge a-tha, there is none; I-ko-e, my grand-
mother; e-gi-a, they said to her; bi, they; a, they said, 66.

34. Zhit-ga, the little ones; zho-i-ga, their bodies; tha, of which to
make; bi, they; thi®-ge, there is none; e-she, do", you have
said; a, they said.

35. Zhit-ga, the little ones; zho-i-ga, their bodies; o"-the, they make
of me; mo®-thi", as they travel the path of life; ta i tsi da,
they shall, 41.

35. Zho-i-ga, their bodies; o°-the, they make of me; mo*-thi*, as they
travel the path of life; bi, they; do", when; a, they said, 59, 75.

45. Zhi®-ga-zhi®-ga, little ones, children, 70.

46. U-ki-wa-wa-the, in uninterrupted succession, an unbroken line
of descendants; xtsi, verily; i-the, live to see; ki-the, cause
themselves to; mo®-thi", as they travel the path of life; ta i
tsi? da, they shall, 71, 76, 84.

47. Ho®-ba, the days; tha-gthi", that are calm and peaceful; shki,
and; a, they said.

48. U-ni-ka-shi-ga, to abide in as a people; ki-the, cause themselves
to; mo®-thi", as they travel the path of life; ta i tsi" da, they
shall;

49. Wa-ko®-da, god; gtho"-the, great; wi no", I alone; bthi®, I; mo-
zhi 1° da, I am not.

50. Wa-ko®-da, god; mo®-shi ta, the above, of the upper regions, the
sky; ga, this; kshe, the lying; a, they said.

52. Zhi®-ga, the little ones; ni-ka-shi-ga, a people: bi a, they are now,
they have become; wi-tsi-go-e, my grandfather; e-gi-a, they
said to him; bi, they; a, they said.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 527

53.

64.

“J

Zhi®-ga, the little ones; zho-i-ga, their bodies; o*-tha, they make
of me; ba, they; tho®-tse, suitable; mi-kshe i" da, I am, I who
sit here, 67.

Wa-ko™-da goddess; hiu-dse ta, the below of the lower regions,
the earth; ga, this; kshe, the lying; a, they said.

. Ho®-ba, the days; tha-gthi", that are calm and peaceful; xtsi,

verily; shki, and; a, they said.

. Wa-ko®-da, the gods; sho" e-go®, all of them; xtsi, verily; a, they

said.

. U-xthi, anger, violence; thi®-ge, having none; 1-he a-the, I have

made them to le down; a-to®-he i" da, I who stand here.
THE Ni’-x1 NoN-xK’oN
( THE HEARING OF THE SAYINGS OF THE ANCIENT MEN)

(Free translation, p. 157; Osage version, p. 359)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bi® da,

it has been said; tsi, house; ga, this, 3, 6, 8, 12, 48, 50, 53, 55,
59, 88, 90, 94, 96, 100, 108, 127, 134, 136, 140, 142, 147, 170,
iq779) (84 187.192 209. 219, 215,297,931, 241, 243, 945)
251, 254, 260, 266, 274, 280, 284, 287, 289, 292, 295, 298, 314,
323, 341, 344, 347, 355, 375, 381, 388, 420, 434, 438, 443, 454,
468, 472, 489, 500, 514, 525, 534, 537, 557, 563, 568, 574, 580,
586, 592, 612, 618, 623, 629, 635, 641, 647, 667, 673, 678, 684,
690, 696, 702, 722, 728, 783, 739, 745, 751, 757, 767, 790, 801,
816, 823, 848, 853, 858, 871, 878, 901, 909, 924, 943, 955, 965,
975, 984, 988, 990, 998, 1014, 1024, 1063, 1065, 1071, 1073,
1104, 1116, 1120, 1123, 1163, 1167, 1177, 1183, 1190, 1199, 1213,
1226, 1230, 1247, 1258, 1272, 1282, 1293, 1296, 1299, 1304, 1306,
1308, 1314, 1338, 1340, 1351, 1364, 1385, 1391, 1396, 1405, 1447,
1461, 1503, 1528.

. Ho®-ga, the sacred, name of the Ho®-ga subdivision; u-dse-the,

fireplaces; pe-tho"-ba, seven; ni-ka-shi-gai, people; bi, they; a,
they say, 48, 49, 89, 135, 242, 436, 538, 593, 648, 703, 758, 824,
872, 985, 1164, 1200, 1214, 1227, 1294, 1365, 1448.

. Ha, O! wi-¢o"-ga, my younger brothers; e-ki-e, said to one

another; no®-zhi", stood; bi, they; a, they said, 51, 91, 137, 180,
203, 275, 436, 986, 1297.

. Zhi®-ga, little ones; hiu-dse, below; ta, there; ni-ka-shi-ga, people;

ba, they; tho™-ta, should; zhi, not; a, oral question sign;
wi-¢o"-ga, my younger brothers; e-ki-e, said to one another;
no®-zhi", stood; bi, they; a, they said, 52, 93, 139, 178.

. Wa-ko®-da, gods; gtho"-the, great; do-ba, four, 54, 95, 141.
. Wa-ko®-da, god; ho®-ba, day; do®, of; thi®-kshe, sitting; a, they

said, 862, 865, 1171.

528 THE OSAGE TRIBE [ETH, ANN, 36

10. Ha, O! wi-tsi-go-e, my grandfather; e-gi-a, they said to him; bi
a, they; a, they said, 98, 210, 229, 249, 554, 609, 664, 719, 776,
795, $46, 996, 1022, 1047.

11. Zhi-ga, little ones; hiu-dse, below; ta, there; ni-ka-shi-ga, people;
ba, they; tho"-ta, should; zhi, not; a, question sign; wi-tsi-go-e,
my grandfather; e-gi-a, they said to him; bi, they; a, they
said, 99.

13. Zhitga, little ones; ni-ka-shi-ga, persons; bi, they; e-sha bi a,
you have said, 148.

14, Zhi"-ga, little ones; hiu-dse, below; ta, there; ni-ka-shi-ga, people;
ta, should; bi, they; e-sha i* da, you have said, 60, 101, 185.

15. Zhi"-ga, little ones; zho-i-ga, bodies; o"-tha, make of me; ba, they;
tho®-ta, suitable; mi-kshe i* da, I am, 559, 614, 669, 724, 779,
797, 812, 836.

16. Zhi"-ga, little ones; hiu-dse, below; ta, there; ni-ka-shi-ga, people;
bi, they; do", when, 61, 102,149. _

17. U-no", old age; a bi, called; i-the, find; ki-the, cause themselves
to; mo®-thi", as they travel the path of life; ta, shall; bi, they;
a, they said; zhi’-ga, little ones, 23, 25, 27, 29, 31, 34, 38, 62,
66, 68, 70, 72, 74, 103, 105, 107, 110, 112, 114, 116, 118, 120,
150, 152, 154, 156, 158, 160, 340, 788, 822, 870, 941.

18. Ci-pa, toes; thi-gtu-the, gathered in a cluster; ga, behold; thi"-
kshe, sitting; a, they said, 63, 104, 151.

19. U-no", old age; o®-gi-the, make of me the means; mo?-thi®, as
they travel the path of life; ta bi a, shall; zhi"-ga, little ones,
21, 64.

20. Hi-ko®, ankles; ba-¢i’"-tha, wrinkled; ga, behold; thi"-kshe, sit-
ting; a, they said, 65, 106, 153.

22. Shi-no"-dse, knees; ba-gi'"-tha, wrinkled; ga, behold; kshe, lay,
a, they said, 67, 109, 155.

24. Tse-wa-tse-u-ga-wa, inner muscles of the thigh; ga, behold; thi2-
kshe, sitting; shki, also; a, they said, 69, 111, 157.

26. Mo®-ge-thi-¢tu-the, muscles of the breast gathered in folds; ga,
behold; thi®-kshe, sitting; shki, also; a, they said, 71, 113,
159.

28. A-zhu-ga-wa, flabby muscles of the arm; ga, behold; thi"-kshe,
sitting; shki, also; a, they said, 73, 115, 161.

30. Do-dse-u-ga-wa, flabby muscles of the throat; ga, behold; thi,
kshe, sitting; shki, also; a, they said, 117, 163.

32. Pa-hi", hair of the head; ¢ga-dse, scant; ¢i e-go", yellowish; ga,
behold; thi®-kshe, sitting; shki, also; a, they said, 75, 121-
167.

33. E-shki do®, those also, 79, 363, 369, 404, 407, 411, 1261, 1275,

1328, 1354.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 529

35.

36.

41.
43.

44,

143.

U-no", old age; o°-tha, make of me; bi, they; do", when; a, they
said, 39.

Pa-hi", hair of the head; ¢a-dse, scant; ¢i e-go®, yellowish; a bi,
spoken of as; i-the, see; ki-the, cause themselves to; mo®-
thi", as they travel the path of life; ta, shall; bi a, they shall;
zhi®-ga, little ones, 77, 123, 169.

. Ta-xpi, crown of the head; hi®, hair; ca-dse, scant; ga, behold:
. >] 7 ? ? Fhdeto heed,

thit-kshe, sitting; shki, also; a, they said, 78, 124.

. Ta-xpi, crown of the head; hi", hair; ¢a-dse, scant; a bi, spoken

of as; i-the, see; ki-the, cause themselves to; mo®-thi®, walk;
ta bit da, they shall, 81, 126, 857, 860.

Ho®-ba, days; do-ba, four, 867.

Zhi®-ga, little ones; zho-i-ga, bodies; o"-tha, make of me; bi,
they; do", when; a, they said, 220, 225, 239, 258, 272, 561,
566, 571, 577, 583, 589, 616, 621, 626, 632, 638, 644, 671, 676,
681, 687, 693, 699, 726, 731, 736, 742, 748, 754, 781, 787, 814,
851, 864.

Ho®-ba, days; u-¢a-ki-ba, divisions; do-ba, four, 82, 84, 128,
130, 171, 173, 868.

5. U-hi, to reach and to enter; ki-the, cause themselves to; mo®-

thi", as they travel the path of life; ta, shall; i, they; tsi da,
they shall, 83, 129, 172.

. Hot-ba, days; tha-gthi", calm and peaceful; shki, also; a, they

said, 86, 132, 175.

. U-n-ka-shi-ga, abide in as a people; ki-the, cause themselves to;

mo"-thi", as they travel the path of life; ta, shall; bi a, they;
zhi®-ga, little ones, 85, 87, 105, 133, 174, 176.

. Wa-ko"-da, god; ho", night; do", of; thi"-kshe, sitting; a, they

said.

. Ha, O!}, i-ko-e, grandmother; e-gi-a, they said (to her); bi, they;

a, they said, 144.

. Zhi®-ga, little ones; hiu-dse, below; ta, there; ni-ka-shi-ga, peo-

ple; ba, they; tho"-ta, should; zhi, not; a, question sign;
i-ko-e, grandmother; e-gi-a, they said to her; bi, they; a, they
said, 146.

Zhi2-ga, little ones, 80, 122, 125, 168, 373.

. Zhi®-ga, little ones; ni-ka-shi-ga, persons; bi a, they are; wi-

¢o"-ga, my younger brothers; e-ki-e, said to one another;
no®-zhi", stood; bi, they; a, they said, 138.

. Wa-tse, star; do-ga, male; thit-kshe, sitting; a, they said.
. A-ba, shoulder; t’u-xa, bent; ga, behold; thi®-kshe, sitting;

shki, also; a, they said, 165.
Wa-tse, star; mi-ga, female; thi®-kshe, sitting; a, they said.
2786—21 34

530

145.

162.

164.

166.

181.

182.

183.

186.

188.
189.
190.
193.

194.

196.
197.

199:

200.
201.

204.

THE OSAGE TRIBE [BTH, ANN. 36

Zhi-ga, little ones; ni-ka-shi-ga, persons; bi a, they are; i-ko-e,
grandmother; e-gi-a, said to her; bi, they; a, they said.

A-zhu-ga-wa, flabby muscles of the arm; a bi, spoken of as;
i-the, see; ki-the, to cause themselves to; mo-thi", as they
travel the path of life; ta, shall; bi a, they; zhi®-ga, little ones.

Do-dse u-ga-wa, flabby muscles of the throat; a bi, spoken of
as; i-the, see; ki-the, to cause themselves to; mo®-thi", as they
travel the path of life; ta, shall; bi a, they; zhi"-ga, little ones.

A-ba, shoulder; t’u-xa, bent; a-bi, spoken of as; i-the, see;
ki-the, to cause themselves to; mo"-thi®, as they travel the
path of life; ta, shall; bia, they; zhi"-ga, little ones.

Ho*-ga, sacred one; a-hiu-to", possessing wings; to", standing;
no", the; a, they said, 827.

Ha, O!; wi-go"-ga, my younger brother; e-gi-a, they said to him;
bi, ibaa a, they said, 205, 278, 298, 876, 888, 915, 919, 937,
947, 958, 1421, 14385.

Zhi®-ga, little ones; hiu-dse, below; ta, there; Se ene peo-
ple; ta, shall; a a, they; wi-co"-ga e, my younger brother;
e-gi-e, they said to him; no®-zhi®, stood; bi, they; a, they said.

O-to*-be, search for a way; pa-xe, I make; ta, shall; mi-kshe a,
sitting; wi-zhi®-the, my elder brothers; e-tsi-the, he quickly
said; a, they said.

Mo?®-xe, heavens; u-¢a-ki-ba, divisions; do-ba, four.

O-ga-wi®-xe, soaring; no™-zhi", stood; a, they said, 191.

O-ga-wi"-xe, soaring; do-ba-four; a, they said.

Zho®-pa-¢i, treetops; pe-tho"-ba, seven; bi" da, there were,
195, 198.

He-dsi, there at that place; xtsi, verily; hi, arrived; no®-zhi*,
standing; to", paused; a, they said, 442, 544, 599, 654, 709,
764, 794, 832, 882, 898, 931, 972, 1046, 1375, 1381, 1408,
1418, 1432, 1467, 1478, 1489, 1497.

A-hiu-he, alighted upon; a-ka, they.

Ho®-ga, the sacred; u-dse-the, fireplaces; pe-tho"-ba, seven; bi®
da, the.

A-to®, stood upon; i-he, all at the same time.

Ha, O!; wi-¢o®-ga, younger brothers, 451.

No®, look you; zhi®-ga, little ones; hiu-dse. below; ta, there;
ni-ka-shi, people; ba, they; tho®-ta, possible; zhi a, not;
wi-¢o"-ga, my younger brothers; e-ki-e, said to one another;
no*-zhi", stood; bi, they; a, they said.

Ho®-ga, sacred one; Wa-tse-ga-wa, Star-radiant; to", standing;
no", the; a, they said, 207, 246, 261, 277, 439, 541, 596, 651,
706, 761, 791, 875, 927, 946, 968, 991, 1015, 1042, 1066, 1083,
1369, 1451.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 581

206.

208.

209.

211.

213.

214.

216.

217.

218.

219.

222.

223.

224.

226.

228.

235.
244,

Zhi*-ga, little ones; hiu-dse, below; ta, there; ni-ka-shi-ga,
people; ba, they; tho®-ta, possible; zhia, not; wi-co"-ga, my
younger brother; e-gi-e, they said to him; no®-zhi", stood; bi,
they; a, they said.

Ga, as soon as; xtsi, verily; hi tha, spake; 1, they; do", when;
a, they said, 234, 247, 255, 262, 269, 281, 762, 1016.

Tse-xo-be, spider; e-go", resembles; e-de, that; a, they said.

Zhi®-ga, little ones; ni, water; a-ga-ha, upon; ba, they; tho™-ta,
possible; zhi a, not; wi-tsi-go e, O, my grandfather; e-gi-a,
said to him; bi, they; a, they said, 230, 250, 265.

Zhi®-ga, little ones; ni, water; a-ga-ha, upon; ba, they; tho”-ta,
possible; zhi, not; e-sha, i" da, you have said, 232, 296.

O-to"-be, search for a way; pa-xe, I make; ta, shall; mi-kshe a,
I who sit here; zhi®-ga, little ones; e, saying; to", stood; a,
they said, 233, 253, 268.

Ni, water; ki-mo®-ho®, against the wind or current; xtsi, verily;
a, they said, 235.

Ni, water; a-ga-ha, upon; a-to"-thi®, running upon; e-go", as
though; zho®, lay; a, they said.

Wa-ko"-da, God; e-shkido®, even himself; a, they said, 221, 564,
569, 572, 575, 578, 581, 584, 587, 590, 619, 624, 627, 630, 633,
636, 639, 642, 645, 674, 679, 682, 685, 688, 691, 694, 697, 700,
729, 734, 737, 740, 743, 746, 749, 752, 755, 1059, 1175, 1181,
1186, 1188, 1193, 1197.

Be, who; ¢i-gthe, footprints; o*-tho"-gi-tha, see my; mo®-zhi, I
not; a-thi®-he i" da, in my journey.

Be, who; ci-gthe, footprints; i-kshi-tha, see their; ba, they; zhi,
not; ki-the, cause themselves to; mo®-thi", as they travel the
path of life; ta, shall; bi a, they; zhi*-ga, little ones.

Ni, water; a-ki-tha-zha-ta, forked; ga, behold; kshe, that lay;
a, they said, 237, 256, 270.

Wa-ko"-da, god; o®-ki-tha-zha-ta, parting for me; bi, they;
a-thi®-he i? da, in my journey, 238, 257, 265, 271, 565, 620,
675, 730.

Wa-ko"-da, gods; a-ki-tha-zha-ta, parting for them; bi, they;
ki-the, cause themselves to; mo®-thi®, as they travel the path
of life; ta bi a, shall; zhi*-ga, little ones, 240, 259, 273, 567,
622. 677, 732.

Ho®-bthi", bean; sha-be, dark; e-go", resembles; e-de, that; a,
they said.

Ba-btha-btha-xe, rippling the waters; zho® a, he lay.

Zhit-ga, little ones; zho-i-ga, bodies; tha, to make of; bi, they;
thi®-ge, none; a-tha, it is so; wi-co"-ga, my younger brothers;
e-ki-e, they said to one another; no®-zhi", stood; bi, they; a,
they said, 540, 595, 650, 705, 760, 826.

276.

297.

299.

300.

301.
303.

304.

THE OSAGE TRIBE [BrH. ANN. 36

. Ta-biu-¢ka, whitleather; e-go", resembles; e-de, that; a, they

said.

2. Zhi®-ga, little ones; ni, water; a-ga-ha, upon; ta, should; bi,

they; e-go", possible; a-zhi, not; e-she, you have said; do",
when; a, they said, 267, 296.

Ki-eda, leech; e-de, a; a, they said.

Ha, O!; wi-tsi-go e, O, my grandfather; e-gi-e, said to him; to®,
stood; a, they said.

. Zhi-ga, little ones; ni, water; a-ga-ha, upon; ta, should; bi,

they; e-go", possible; a-zhi-a, not; wi-tsi-go e, O, grandfather;
e-gi-e, said to him; to” a, stood.

Zhi®-ga, little ones; ni, water; a-ga-ha, upon; ta, shall; bi, they;
e-go", possible; a-zhia, not; wi-co"-ga, my younger brothers;
e-ki-a, said to one another; bi a, they.

. Zhi®-ga, little ones; ni, water; a-ga-ha, uj on; ta, shall; bi, they;

e-go", possible; a-zhi a, not; wi-co"-ga, my younger brother;
e-gi-a, said to him; bi a, they.

282. O-pxo"-to"-ga, the great elk; to" a, the standing, 345.
. Tho, in his presence, face to face; to™ a, standing; hi-no®-zhi®

to" a, having arrived there stood, 445.

. No®, look you; wi-zhi®-the, elder brothers; e, saying; a-gthi no®-

zhi", having returned stood; to™ a, standing, 449, 884.

Ni-ka, man; wi", a; e-dsi, there, in yonder place; a-ka, is; wi-
zhit-the, my elder brothers; e, saying; a-gthi no™-zhi", having
returned stood; to™ a, standing, 450.

Ni-ka, man; be, who; i-shi™-ge, his son; xtsi, verily; to", does
he stand; a, question sign.

Ho®-ga, sacred one; bthi® a, Iam; wi-zhi"-the, my elder brother;
e, saying; to" a, he stood, 463.

. O-pxo?-to®-ga, the great elk; wi-e, I am; a-to™ he a, I stand.

Zhi®-ga, little ones; mi, water; a-ga-ha, upon; ni-ka-shi-ga, peo-
ple; ba, they; tho™-ta, possible; zhi a, not; wi-co"-ga, my
younger brother; e-gi-a, said to him; bi a, they.

E-dsi, present; zhi, not; the, being; thi®-ge, none; a-ni-ka-shi-ga,
I am a person; a-to® he a, I stand; wi-zhi"-the, my elder
brother; e, saying; to" a, standing, 466.

Mo?-ki-ci"-dse, threw himself violently upon the earth; tsi-the,
suddenly; do®, did, 302, 307, 310, 346.

Ni, water; ga-shko", disturb by striking; he, in all its expanse;
to" a, stood.

I-tho"-ba-o", second time; tse a, at the, 320.

Ni, water; a-tha-do", lowered in depth; i-he-the, made to lhe;
to" a, he stood, 308.

No®, look you; wi-¢o"-ga, my younger brothers, 312, 1462, 1484.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 533

354

5. Wi-co"-ga, my younger brother; u-k’o", perform an act of impor-
, my J 5 ; HK if

tance; ta, will; a-ka, is; we-to®-i", there are signs; a-tha, it
is sO; wi-co®-ga, my younger brothers; e-ki-a, said to one
another; bia, they, 313, 343.

. We-tha-bthi®-o", at the the third time; tse a, at the.
. We-do-ba o°, fourth time; tse a, at the, 328.
. Mo*-zho", land earth; a-bi-ge, dry upon its surface; 1-he-the,

made it to lie; to™ a, he stood.

. Ta-dse, winds; do-ba ha, that are divided into four parts.

. E-no®-ha, to each of the divisions; hi, he went to; no®-zhi®, and
stood; to® a, standing.

. Ta-dse, winds; mo®-ha, of the rising sun; tse a, the.
. U-hi, he approached as in a hollow; no®-zhi®, and stood therein;

to" a, standing, 322, 326, 330.

. Mo®-zho®, land, earth; u-hu-¢a-gi, within it he called loudly;

to" a, standing, 324, 327, 331.

. Ta-dse, winds; ba-co® tse a, in the direction of the cedars, the north.

. Ta-dse, winds; ga-xpa tse a, where drops the sun, the west.
. Ta-dse, winds; a-k’a (archaic word for south); tse a, the.
. Ta-dse, winds; we-do-ba tse a, the fourth.

. E-no®-ha, at each one, 1220.
. U-niu, in which to breath; ga-xe, make; to", a, stood.
. Zhi-ga, little ones; mo®-zho®, land, earth; u-hu-ca-gi, to call

loudly; bi, they; do", when; shki,,and; a, they said.

. Ga-xto", in this very manner; mo®-thi", as they travel the path

of life; ta, shall; i, they; tsit da, they shall.
. Niu, breath; wi-ta, mine.

. I-gi-ni-tha, seek protection; bi, they; do", when; shki, also; a,

they say.

. No", look you; wi-co"-ga, my younger brothers; e-ki-e, said to
one another; no"-zhi®, stood; bi, they; a, they said.

. Hit, hairs; u-ga-bu-dse, strewn profusely; i-he-the, he made to
lie; to®, stood; a, they said.

. Ga, this; tse, the; shki, also; a, they said.

. Wa-thi®-e-cka, without a purpose; she-mo®, I have done; mo®-
zhi, 12 da, I have not, 422, 527.

. Xa-dse, grass; e-shno®, commonly called; bi, they; no", usually;
a, they said.

. Sho®, all, every kind; xtsi, verily; pa-xe, i da, I have made,
359, 365, 371, 378, 385, 391, 397, 402, 409, 415, 533, 1286.

. Xa-dse, the grasses; wi", any one of the little ones; gi-ta-pe,
approach in search of game; mo?-thi®, as they travel the
path of life; bi, they; do", when; shki, also; a, they said.

. Wa-dsu-ta, animals; gi-hi-tho™-be, appear for them; mo?-thi’,
as they travel the path of life; ta, shall; bi a, they; zhi*-ga,
little ones, 361, 366, 374, 380, 387, 394, 399, 405, 412, 417, 419.

390.

392.

THE OSAGE TRIBE [prH, ANN. 36

. Gu-da, in the opposite direction; pa-gthe, placed his head; i-no®-

zhi", he stood; to™ a, standing.

. Ni-dse, rump; ta-be, ball; ga, this; thi"-kshe, sitting; shki, also;

a, they said.

. To"-de, ground; da-pa, round; e no", spoken of as; bi, they;

no®, usually; a, they said.

. To®-de, ground; da-pa, round; wi", any one of the little ones;

gi-ta-pe, approach in search of game; mo®-thi", as they travel
the path of life; bi, they; do", when; shki, also; a, they said.

. Thi-u-ba-he, one side of the upper part of the body; ga, this;

kshe, the lying; a, they said.

. To®-de, ground, a plain; wi", a; she, yonder; kshe, lies; e no*,

spoken of as; bi, they; no", usually; a, they said.

. To™-de, ground, a plain; wi", any one of the little ones; gi-ta-pe,

approach in search of game; mo?-thi", as they travel the path
of life; bi, they; do®, when; shki, also; a, they said.

. No®-ka, back; o®-he, the middle of, the spine; ga, this; kshe,

that lies; a, they said.

. A-thi®, a ridge; wi", a; ga, there; kshe, lay; e no", spoken of as;

bi, they; no", usually; a, they said.

. A-thi®, ridges; wi", one of the little ones; gi-ta-pe, approach in

search of game; mo®-thi®, as they travel the path of life;
bi, they; do", when; shki, also; a, they said.

. Ta-hiu-ga- ¢ta, inward curve of the neck; ga, this; tse, the;

shki, also; a, they said.

. A-thi", ridge; u-k’a-be, a gap; wi", a; she tse, there is; e no®,

spoken of as; bi, they; no", usually; a, they said.

. A-thi", ridge; u-k’a-be, a gap; wi", a, one of the little ones;

gi-ta-pe, approach in search of game; mo®-thi", as they travel
the path of life; bi, they; do", when; shki, also; a, they said.

. Pa, nose;-pa-ci, tip; ga, this; tse, the; shki, also; a, they said.
. He-shki, that also; wa-thi*-e-cka, without a purpose; zhi i” da,

is not, 428, 1284.

. A-thi®, ridge; pa-ci, brow; wi", a; e no", spoken of as; bi, they;

no®, usually; a, they said.

. A-thi", ridge; pa-ci, brow; wi", one of the little ones; gi-ta-pe,

approach in search of game; mo®-thi", as they travel the path
of life; bi, they; do®, when; shki, also; a, they said.

. He, horn; ga-xa, branch; u-gtho®-the, the great one; ga, this;

kshe, that les; a, they said, 400, 406, 413.

Wa-tsi-shka, creek; zhi®-ga, little; e no", spoken of as; bi, they;
no", usually; a, they said.

Wa-tsi-shka, creek; zhi"-ga, little; wi", one of the little ones; a,
they said.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 535

393.
395.
396.

398.

401.

403.

408.

410.

413.
414.

416.

425.

426.

427.
429.

431.

Gi-ta-pe, approach in search of game; mo*-thi", as they travel
the path of life; bi, they; do", when; shki, also; a, they said.

He, horn; ga-xa, branch; u-wa-to", next in line; ga, this; kshe,
that lies; a, they said.

Ga-xa, branch of a stream; zhi®-ga, small; wi", a; she kshe, there
lies; e no", spoken of as; bi, they; no", usually; a, they said.
Ga-xa, branch; zhi®-ga, small; wi", one of the little ones; gi-ta-pe,
approach in search of game; mo*-thi", as they travel the path

of life; bi, they; do", when; shki, also; a, they said.

Co®-¢o®-ga, a wooded stream, obsolete; wi", a; she kshe, there
lies; e no", spoken of as; bi, they; no", usually; a, they said.

Co"-co"-ga, a wooded stream; wi", one of the little ones; gi-ta-pe,
approach in search of game; mo®-thi", as they travel the path
of life; bi, they; do", when; shki, also; a, they said.

Wa-tsi-shka, rivers; e no", spoken of as; bi, they; no", usually;
a, they said.

Wa-tsi-shka, river; wi", one of the little ones; gi-ta-pe, approach
in search of game; mo®-thi®, as they travel the path of life;
bi, they; do®, when; shki, also; a, they said.

He, horn; ga-xa, branch; u-gtho"-the, the large part, the base;
ga, this; thi®-kshe, sitting; shki, also; a, they said.

’T®-ca-ka, loose rocks; e no", spoken of as; bi, they; no", usually;
a, they said.

*T"-ca-ka, loose rocks; wi, one of the little ones; gi-ta-pe,
approach in hunting game; mo®-thi®, as they travel the path
of life; bi, they; do", when; shki, also; a, they said, 204, 418.

. Pe-o-to", forehead; ga, this; thi®-kshe, sitting; shki, also; a, they

said.

. Ho-e-ga, snare; a-gi-the, I have made it to be; a to™ he i® da,

I stand.

. Zhi®-ga, little ones; ho-e-ga, snare; gi-the, make it to be their;

mo®-thi®, as they travel the path of life; bi, they; do", when;
shki, also; a, they said.

Mi, sun; hi-e, setting of; ge, the several places of; ta, in that
direction, 430, 432, 511, 520, 528, 891, 905, 963, 982, 1158,
1253, 1290, 1320, 1332, 1345, 1358, 1428, 1444.

We-ki i-he-the, with which to make men to fall; mo®-thi", as they
travel the path of life; ta, shall; i tsi da, they shall, 433, 531,
1325, 1837, 1350, 1363.

He, horn; a-thi-ku-sha, turned or curved downward, brow
antlers; ga, this; tse, the; shki, also; a, they said.

Wa-xthe-xthe, standard; a-gi-the, I have made it to be; a-to®-he,
I stand; i® da, I have.

Wa-bthi-ku-sha, I have turned them, menacingly; a-to" he i" da,
I stand.

440.

441.

450.

THE OSAGE TRIBE (ETH. ANN. 36

. Zhir-ga, little ones; ni, water; a-ga-ha, upon; ba, they; tho®-ta,

possible; zhi_a, not; wi-co"-ga, my younger brothers; e-ki-a,
said to one another; bi, they; a, they said.

Thu-e, quickly; xtsi, verily; ¢i-thu-ce, took footsteps; the, went
forth; do", did; a, they said, 542, 597, 652, 707, 792, 829, 879,
895, 928, 949, 992, 1043, 1067, 1084, 1372, 1379.

Tse-xe, open, treeless prairie; xtsi, verily; ge, where; dsi, there;
a, they said, 1017, 1044, 1100, 1373, 1386.

. Ni-ka, man; wi", a; a, they said.
. No*-be, hand; ba-ha, uplifted; hi, arriving there; no®-zhi",

stood; to", standing; a, they said.

. No™-be, hand; zha-ta, forked; ga-xe, making; to", standing; a,

3?)

they said, 1231.

. He-dsi, quickly, then and there; xtsi, verily; gi-e, he returned;

do®, did; a, they said.

9. Ha, O! wi-zhi®-the, elder brothers; e, saying; a-gthi-no”-zhi",

having returned and stood; to", standing; a, they said, 545,
600, 655, 710, 768, 884.

Ni-ka, man; wi", a; edsi, there, a-ka, is; wi-zhi"-the, elder
brothers; e, saying; a-gthi-no"-zhi", having returned and stood;
to", standing.

. Ha, O! wi-co®*-ga, my younger brother.
. Ni-ka, man; be, who; zhi®-ga, little one; i-ta, his; shki do", may

be; a, they said, 459.

. Wa-no"-xe, spirits; adsi, there, in the land where they dwell;

the, to go; o®-the, we cause him to; ta, shall; bi a, let us;
wi-co"-ga, my younger brothers; e-ki-a, said to one another;
bi, they; a, they said, 460.

. E-ta, in that direction; pa-mo*-gthe, heads inclined; xtsi, verily;

a, they said, 550, 605, 660, 655, 715, 772, 804, 841.

. Vi-thu-¢e, took footsteps; tsi-tha, quickly; ba, they; do", did;

a, they said, 551, 606, 661, 716, 773, 805, 842.

. We-a-ba-cu, index finger; a, they said.
. I-u-tha-zhu-zhu the, thrust into his mouth to moisten; hi-the,

quickly; thi"-kshe, sitting; a, they said.

. He-dsi, there, at that place; xtsi, verily; hi, arriving there; no®-

zhi", stood; bi, they; do®, when; a, they said.

. Ha, O; wi-zhi®-the, elder brothers; e, said; tsi-the, quickly; a,

they said.

. Ho®-ga, sacred one; Mo*-thi®-ka-zhi"-ga, little earth.
. Wi, I; a-to™ he a, I stand; wi-zhi"-the, my elder brothers; e,

said; to, stood; a, they said.

. We-shno", heartily grateful; wi-gi-the, I have caused you to be;

a-to" he a, I stand; wi-zhi®-the, my elder brothers; e, saying;
to" a, he stood, 476, 493, 505.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 537

469.

470.

471.

473.

487.

488.

Wi-co"-ga, my younger brothers; e-ki-a, said to one another;
bi, they; a, they said, 1074, 1302, 1310, 1508.

Wi-co"-ga, my younger brother; a-ka, is, 548, 603, 658, 713, 802,
1532.

O-k’o", perform some important act; ta, will; a-ka, is; we-to™-i"
a-tha, there are signs; wi-¢o®-ga, my younger brothers; e-ki-a,
said to one another; bi, they; a, they said.

Mo®-thi?-ka, earth, soil; sha-be, dark; thi"-kshe, sitting; a, they
said, 1232.

. Ba-ha, uplifted, holding aloft, offering; a-tsi-no"-zhi", coming

forward and standing; to", stood; a, they said, 491, 503, 517,
1233, 1249, 1260, 1274.

. Ga, this; thit-kshe, sitting; shki, also; a, they said, 518.
. We-go®-tha, a sign of petition, supplication; a-ni, you carry or

possess, make to be; tha-thi"-she, in your journey, life’s course;
do™, when; shki, also; a, they said, 494, 519, 1159.

8. We-go®-tha, supplication; thi-wa-ts’e-ga, easily, successfully;
D * D> J ALS)

tha-ki-the, cause yourself to be; tha-thi®-she, in your journey,
life’s course; ta tse a, shall be; wi-zhi®-the, my elder brother;
e, saying; to" a, he stood; a, they said, 483, 495, 1160.

. Ho®-ba, day; i-ta-xa, the top, the beginning; tho®-dsi, at that

time; a, they said, 496, 1454, 1464, 1475, 1486.

. I-dse-ha, skin of the face; tha-the, you make, or place upon;

do", when; a, they said, 485, 497, 506.

. I shta-bthi, tears; a-tha-ga-xto", you shed upon; do", when; a,

they said, 508.

. Tho®-dse ba-he, the side of the house; e-to®-ha, at that height;

no", even; shki, also; do", when, 498, 1161, 1240, 1256, 1267.

. E, true; tho®-xha, although this be, 510, 890, 904, 962, 978, 981,

1242, 1269, 1318, 1330, 1343, 1356, 1401.

. I®-shta-ha, eyelids; a-tha ga-¢ta, you close; zhi, not; ta tsi” da,

shall; wi-zhi®-the, elder brother; e, saying; to", he stood; a,
they said.

I"-shta-ha, eyelids; a-tha ga-¢ta, you close; do", if or when;
a, they said.

U-no®, old age; u-tha-xtha, reach or overtake; zhi, not; tha-ki-
the, you cause yourself; tha thi®-she, you in your journey;
ta tse a, shall; wi-zhi"-the, my elder brother; e, saying; to”,
he stood; a, they said.

. Mo"-thi"-ka, earth, soil; to-ho, blue; thit-kshe, sitting; a, they

said, 1248.

. The, this; shki do", also; a, they said, 1261.
9. Da, things whatsoever; thu-ts’a-ga, fail to secure; zhi, not; tha-

ki-the, cause yourself to be; tha thi"-she, you in your journey ;
ta tse a, shall; wi-zhi®-the, elder brother; e, saying; to", stood;
a, they said.

538

501.

502.

504.

507.

509.

512.

513.

516.

521.

522.

523.

524.

526.

529.

530.

532.

536.

THE OSAGE TRIBE (ETH, ANN. 86

K’u-shi, gulped; kshi-gthe, went home; do", did; a, they said,
515.

Mo?-thi"-ka, earth, soil; zhu-dse, red; thi®-kshe, the sitting; a,
they said, 1259.

The, this, shki do", also; e, said; tsi-the, quickly; a, they said.

I®-shta-bthi, tears; a-tha ga-xto", you shed; a zhi, not; ta tse a,
shall; wi-zhi®-the, elder brother; e, saying; to®, stood; a, they
said.

U-hu-shi-ge, I forbid you to do so under penalty; wi-kshi-the,
I have made for you; wi-zhi®-the a, elder brother; e, saying;
to", stood; a, they said.

We-ki i-he-the, to make to fall in death; tha the, you shall use
it; ta tse a, you shall; wi-zhi"-the, elder brother; e, saying;
to®, stood; a, they said.

We-ki i-he-the, to make to fall in death; thi wa-ts’e-ga, easily
for you; tha-ki-the, cause yourself to be; tha thi®-she, you in
your journey; ta tse a, shall; wi-zhi"-the, elder brother; e,
saying; to", stood; a, they said.

Mo?-thi"-ka, earth, soil; ci, yellow; thi-kshe, the sitting; no*,
the; a, they said, 1273.

Da-gthe, captive; u-k’u-pi, fair, becoming; e, spoken of as; no®,
usually; a, they said.

I-the, to see or to find; tha-ki-the, cause yourself to; do, if or
when.

T®-dse-ha, skin of the face; tha kshi-the, make for him or to
put upon his face as a sign; tha thi®-she, you in your journey;
ta tse a, shall; wi-zhi"-the, elder brother; e, saying; to", stood;
a, they said.

Da-gthe, captive; u-k’u-pi, fair or becoming; a bi, spoken of as;
i-the, to find or to see; tha-kithe, cause yourself to; tha thi®
she, you in your journey; ta tse a, shall; wi-zhi®-the, elder
brother; e, saying; to", stood; a, they said.

No®-be, hands; zha-ta, cloven; ga tse, these; shki, also; a, they
said.

No*-be, hands; zha-ta, cloven; pa-xe, I make; a-to® he i" da, I
stand.

Zhi®-ga, little ones; i-gi-ni-tha, to use as a means of protection;
mo"-thi", in their journey; bi, they; do", if or when; shki,
also; a, they said, 535.

Zho®-xa, a stick, a pole; zha-ta, forked; e no", spoken of as; bi,
they; no", usually; a, they said.

I-gi-ni-tha, to make use of as a means of protection; gi-wa-
ts’e-ga, easily or successfully; ki-the, cause themselves to;
mo?-thi", in their journey; ta i tse a, they shall; zhi-ga, the
little ones.

eee

LA FLESCH] TRIBAL RITES—LITERAL TRANSLATION 539

539.

543.

546.

548.

549.

553.

555.

556.

558.

560.

562.

570.

571.

576.

579.

582.

Ha, O; wi-co"-ga, younger brothers; e-ki-a, said to one another;
bi, they; a, they said, 547, 594, 602, 649, 657, 704, 712, 759,
770, 825, 873, 944, 1367, 1524, 1074, 1098, 1105, 1508, 1524.

’T2, stone, rock, or boulder; zhu-dse, red; thi®-kshe, sitting; a,
they said, 552, 1169, 1173, 1178, 1184, 1191, 1195.

Wi-tsi-go, grandfather; wi", a; edsi, there, at that place; a-ka,
is; wi-zhi®-the, elder brothers. e, saying; a-gthi no®-zhi*,
having returned he stood; to", standing; a, they said, 601, 656,
711, 769, 771, 800.

Wi-co"-ga, my younger brother; a-ka, who is, 603, 658, 713, 802,
1532.

Wi-tsi-go, grandfather; wi", a; edsi, there, at that place; thi®-
kshe, sitting; e, said; a-ka, he who is; wi-¢o"-ga, younger
brothers; e-ki-a, said to one another; bi, they; a, they said,
604, 659, 714, 771, 803.

He-dsi, there, at that place; xtsi, verily; hi-no®-zhi*, having
arrived they stood; bi, they; a, they said, 718, 807, 844.

Wi-tsi-go e, O, grandfather; e-gi-a, they said to him; bi, they;
a, they said, 610, 665, 720.

Zhi®-ga, little ones; zho-i-ga, bodies; tha, of which to make; bi,
they; thi®-ge a-tha, none; wi-tsi-go e, O, grandfather; e-gi-a,
said to him; bi, they; a, they said, 611, 666, 721, 766, 777, 796,
809, 834, 847.

Zhi®-ga, little ones; zho-i-ga, bodies; tha, of which to make;
bi, they; thi®-ge, none; e-she, you say; do", when; a, they
said, 613, 668, 723, 811, 849.

Ts’e, to die, death; wa-tse-xi, difficult to be overcome; mi-kshe
i" da, I who sit here, 615, 670, 725, 780, 813, 850.

Ts’e, death, to die; wa-tse-xi, difficult to be overcome; ki-the;
cause themselves to be; mo®-thi®, in their journey; ta i tsi™ da,
they shall, 617, 672, 727, 782, 815, 852.

O-ta-kshi", stumble over me; bi, they; a-thit he i da, in my
journey, 625, 680, 735.

A-ta-kshi", stumble over them; bi, they; ki-the, cause them-
selves to be; mo®-thi", in their journey; ta bi a, they shall;
zhi®-ga, little ones, 628, 683, 738.

Be, who; hi, teeth; o®-gtha, set upon me; mo®-zhi i” da, I not,
631, 686, 741, 1187.
Be, who; hi, teeth; a-gtha, set upon them; ba, they; zhi, not; bi,
they; ki-the, cause themselves to be; mo®-thi", in their jour-
ney; ta bi a, they shall; zhi*-ga, the little ones, 634, 689, 744.

Hi, teeth; o"-wo"-ga-ci-da, the drawing in of breath when
stricken with pain; bi, they; a-thi® he i” da, in my journey,
637, 692, 747.

540

585.

3. Hi, teeth; o"-ki-tha-sho®, break their teeth on me; bi, they;

THE OSAGE TRIBE (ETH. ANN. 36

Hi, teeth; u-ga-ci-de, drawing in of breath when stricken witb
pain; bi, they; ki-the, cause themselves to be; mo®-thi", in
their journey; ta, shall bi a, they; zhi"-ga, the little ones,
640, 695, 750.

?

a-thi® he i" da; in my journey, 643, 698, 753, 1194.

. Hi, teeth; a-ki-tha-sho", break their teeth upon them; bi, they;

ki-the, cause themselves to be; mo*-thi®, in their journey; ta,
shall; bia, they; zhi"-ga, the little ones, 646, 701, 756.

. I", stone, rock, or boulder; ga-be, black; thit-kshe, the sitting;

a, they said, 607.

. He-dsi, there, at that place, xtsi, verily; hi, arriving at; no®-

zhi", stood; bi a, they, 663, 718, 775, 807, 844.

353. “I®, stone, rock, or boulder; zho-cka, white flesh; thi"-kshe, the

786.

789.

sitting; a, they said, 662.

8. ’[8, stone, rock, or boulder; zho, flesh; ¢i, yellow; thit-kshe, the

sitting; a, they said, 717.

3. ’[=-xe, stone (obsolete); shto"-ga, soft; thit-kshe, the sitting;

no", the; a, they said, 774.

. Ha, O! wi-tsi-go e, grandfather; e, said; tsi-the, quickly; a, they

said.

3. Ci-thu-ca, footsteps took; ba, they; do", did; a, they said.
. Ha, O! zhi®-ga, little ones.

Zhit-ga, little ones; zho, bodies; da-ka-da, hot, feverish; bi,
they; do", when; a, they said, 819.

. Zhi®-ga, little ones; zho, bodies; da-ka-de, hot, feverish; da-ci-ge,

to burn away, to cleanse; o®-ki-gtha-thi*, they shall take me
as the means of; mo®-thi®, in their journey; ta i tsi® da, shall
they; zhi®-ga, the little ones, 820.

5. Zhi®-ga, the little ones; o-ho-shi-ga, ill or fretful; bi, they; do®,

when; a, they said, 817.

O-ho-shi-ge, illness fretfulness; da-ci-ge, to burn away, cleanse;
o"-ki-gtha-thi®, they shall take me as the means of; mo®-thi",
in their journey; ta i tsi" da, they shall; zhit-ga, the little
ones, 818.

Ho®-ba, days; tha-gthi, good, calm, peaceful; u-ni-ka-shi-ga,
abide therein as a people; ki-the, cause themselves to; mo?-
thi®, in their journey; tai tsi™ da, they shall.

I", stone, rock, or boulder; shu-shu-dse, friable; thit-kshe, the
sitting; no", the; a, they said, 806.

. He-dsi, quickly; xtsi, verily; a-gthi, he returned; no®-zhi®, and

stood; to", standing; a, they said.

. Wi-zhi®-the, my elder brothers; e, he said; a, they said, 1471,

1482.

8. Ha, O! wi-tsi-go e, grandfather; e, said; a, they said, 833.

LA FLESCHE J TRIBAL RITES—LITERAL TRANSLATION 541

810. Ha, O! zhit-ga, little ones; e, he said; tsi-the, quickly; a, they
said, 835, 1049.

821. Zhit-ga, the little ones; u-no", the means by which to reach old
age; o®-gi-the, make of me; mo®-thi®, in their journey; bi,
they; do", when; shki, and; a, they said.

828. Ha, O! wi-zhi®-the, elder brother; e-gi-a, they said to him; bi,
they; a, they said.

830. Ni, water; mo®-ho", miry marsh; xtsi, very; ge, the; csi, there;
a, they said.

831. ’I", stone, rock, or boulder; shi®-ga, small; thit-kshe, the sitting;
no", the; a, they said, 843.

837. Ha, O! wi-¢o"-ga, my younger brothers; e, saying; a-gthi, hav-
ing returned; no®-zhi", stood; to", standing; a, they said.

838. ’I®, stone, rock, or boulder; zhi"-ga, little; wi", a; e-dsi, there,
at yonder place; a-ka, is; wi-co"-ga, my younger brothers;
e, saying; a-gthi, having returned; no®-zhi", stood; to®, stand-
ing; a, they said.

839. Wi-zhi®-the, my elder brother he who is.

840. ’I", stone, rock, or boulder; zhi®-ga, little; wit, a; e-dsi, there,
at yonder place; thi®-kshe, sitting; e, said; a-ka,is; wi-c¢o®-ga,
my younger brothers; e-ki-a, said to one another; bi, they;
a, they said.

843. ’I", stone, rock, or boulder; thit-kshe, the sitting; no", the; a,
they said.

845. Ni-ha, alge; ga-mi-mi-tha, floating about as in the winds; xtsi,
verily; thit-kshe, sitting as though; a, they said.

854. Kot-ha, edges, of the boulder; ga-mi-mi-tha, alge floating about;

ga ge, these; shki, also; a, they said, 856.

5. Ni-ka, men; no®, aged; hi, arrived at; do", when.

859. Ni-ka, men; ts’a-ge, aged, venerable; hi, arrived at; bi, they;
do", when; a, they said.

863. [-bi-co™-dse, close to, by its side, as a symbol of old age; 0®-kshi-
the, let us make it to be; ta bi a, we shall; wi-gon-ga, my
younger brothers; e-ki-a, said to one another; bi, they; a, they
said.

866. Zho-i-ga, bodies; the, to make to be; xtsi, verily; ni-ka-shi-ga,
people; ki-the, to make themselves to be; mo®-thi®, in their
journey; ta bi a, they shall; wi-¢go"-ga, my younger brothers;
e-ki-a, said to one another.

869. U-hi, reach; ki-the, cause themselves to; mo*-thi™, in their
journey; ta bi a, they shall; wi-co"-ga, my younger brothers;
e-ki-a, said to one another; bi, they; a, they said.

870. U-no®, old age; a bi, spoken of as; i-the, see; ki-the, cause them-
selves to; mo"-thi®, in their journey; ta bi a, they shall;
wi-¢o"-ga, my younger brothers; e-ki-a, said to one another;
bi, they; a, they said.

542

874.

877.

880.
881.

883.

885.

886.

889.

892.

893.

897.

910.

wie

912.

917.
918.

920.

THE OSAGE TRIBE [PTH, ANN. 86

Zhi"-ga, little ones; no®-bthe, food; tha, to make of; ba, they;
tho®-tse, they could; thi"-ge, none; a-tha, it is so; wi-con-ga,
my younger brothers; e-ki-a, said to one another; bi, they;
a, they said, 945.

Zhi®-ga, little ones; no®-bthe, food; tha, to make of; ba, they;
tho"-tse, they could; thi™-ge, none; a-tha, it is so; wi-co"-ga,
my younger brother; e-gi-a, said to him; bi, they; a, they
said, 894, 908.

Deer lekes ko"-ha, border; dsi, there; xtsi, verily; a, they said,
896.

Ho-xtho"-ta-xe-hi, the sparganium; to", the standing; a, they
said.

He-dsi, quickly; xtsi, verily; a-thi", with it; gi e, returned; do®,
then; a, they said, 899, 913, 932, 953, 973, 1301, 1382, 1388,
1394, 1409, 1419, 1433.

The, this; ho", how will it serve; wi-zhi"-the, elder brothers;
e, saying; a-gthi, having returned; no*-shi®, stood; to®,
standing; a, they said, 900, 914, 933, 954, 974, 1376, 1383,
1389, 1395, 1411, 1420, 1434. .

I-k’u-tse, tested the taste; a-tsia-tha, with haste; ba, they; do”,
did; a, they said, 902, 916, 934, 956, 976.

No*-bthe, to use as food; tho"-ta, possible; zhi a, not; wi-¢o"-ga,
my younger brother; e-gi-a, said to him; bi, they; a, they
said, 903.

We, with which to; ki-i-he-o®-the, to make fall, in death; ta bi a,
we shall; wi-co"-ga, my younger brothers; e-ki-a, said to one
another; bi, they; a, they said, 906, 964, 983.

No®, look you; wi-¢o"-ga, my younger brother; e-gi-a, said to
him; bi, they; a, they said, 907, 925, 966.

Cit-mo®-no"-ta-hi, the Nymphzxa advena; to®, the standing; no*,
the; a, they said.

Dse, lake; u-¢ko"-¢ka, in the middle of; dsi, there, at that place;
xtsi, verily; a, they said. ;

Tse-wa-the, the root of the water lily (Nelumbo lutea); kshe,
that lay; no", the; a, they said.

No®-pa-ho", made it to rise by treading upon it; a-tsia-tha,
moving in haste; ba, they; do®, did.

Ba-ce-ni, milk; e-go", resembling; a, they said, 985.

Tha-dsu-zhe, making the juice to squirt by chewing the root;
gthe, suddenly; a-ka, they, 936.

The, this plant; e, that; shno", the very thing; u-tha-dse, have
been searching; tha, you; to", standing; she a, you have;
wi-¢o"-ga, my younger brother; e-gi-a, said to him; bi, they;
a, they said, 938, 1436.

LA FLESCHB] TRIBAL RITES—LITERAL TRANSLATION 548

921.

922.

923.

926.

929.

930.

944.

950.

952.

957.

959.

961.

989.

Zhi®-ga, the little ones; no*-bthe, food; the, make of; mo®-thi",
in their journey; ta, shall; bi a, they; wi-co"-ga, my younger
brothers; e-ki-a, said to one another; bi a, they, 939.

Zhi®-ga, the little ones; no®-bthe, food; the, make of it; mo®-
thi®, in their journey; bi, they; do", when; a, they said, 940,
960, 979.

A-dsu-ta, arms, limbs; i-ga-ci-ge, with it stretch; ki-the, cause
themselves to; mo®-thi", in their journey; ta, shall; bia, they;
wi-¢o"-ga, my younger brothers; e-ki-a, said to one another;
bi, they; a, they said, 942.

J-to®-be, search; tha-the, you make; tse a, shall; wi-¢o®-ga, my
younger brother; e-gi-a, said to him; bi a, they, 948, 967,
1463, 1474, 1485.

Dse, lake; go-da, beyond, on the farther side; ko®-ha, edge, bor-
der; dsi, there, at that place; xtsi, verily; a, they said, 951,
969.

Do, the potato (Apios apios); thi®-kshe, the sitting; no", the;
a, they said. :

No®, look you, behold; wi-¢o"-ga, my younger brothers; e-ki-a,
said to one another; bi, they; a, they said, 1098.

Cr, Sagittaria latifolia; thit-kshe, the sitting; dsi, there, at that
place; a, they said.

Ci", Sagittaria latifolia; thit-kshe, the sitting; no", the; a, they
said.

Ba-¢e-ni, milk; e-go", resembling; tha-dsu-zhe, making the juice
to squirt; gtha, suddenly; bi, they; a, they said.

Zhi®-ga, the little ones; non-bthe, food; tha, make of it, or to
use; ba, they; tho®-ta, can; a-ka, itis; wi-¢o"-ga, my younger
brothers; e-gi-a, said, to him; bi, they; a, they said, 977.

Ni, water; da-ka-dse, hot; u-bi-do", dip or immerse; mo®-thin,
in their journey; ta, shall; bi a, they; wi-go"-ga, my younger
brother; e-ki-a, said to one another; bi, they; a, they said,
980.

. U-cu u-gtho", lowland forest in the bend of a stream; xtsi,

verily; ge, the; dsi, there, in that place; a, they said.

. Ho®-bthi®-gu, bean seed (Malcata comosa); thi®-kshe, the sitting;

no®, the; a, they said, 1353.

. We’-ki-k’o", an article to be used as a symbol in a religious

ceremony; wi", one; thi®-ge, lacking, none; a-tha, is; wi-
¢o"-ga, my younger brother; e-ki-a, said to one another; bi,
they; a, they said, 1298, 1368, 1450, 1453.

Zhit-ga, the little ones; wa-zhi®, courage; gi-tha, to make of,
to use as a symbol; bi, they; thi®-ge, have none; a-tha, it is
SO; wi-¢o"-ga, my younger brother; e-ki-a, said to one
another; bi, they; a, they said, 1064, 1099.

999%

1000.

1001.

1002.

1003.

1004.

1005.

1006.

1007.

1008.

1009.

1010.

1011.

1012.

1013.

THE OSAGE TRIBE (ETH, ANN. 36

3. A-ba-do, a small hill; a-ga-ha, on the summit, on the brow;

dsi, there; xtsi, verily; a, they said, 1406, 1416.

. I"-gtho"-ga, puma; do-ga, male; to", the standing; a, they said,

1068.

. Tho, in view, bodily presence; to®, standing; hi, arrived there;

no*-zhi", stood; bi, they; a, they said, 1019, 1069.

7. Zhi®-ga, the little ones; wa-zhi®, courage; gi-tha, make of as a

symbol; bi, they; thi"-ge, none; a-tha, it is so; wi-tsi-go e,
O. grandfather; e-gi-a, said to him; bi, they; a, they said,
1023, 1048, 1087, 1103.

Zhit-ga, the little ones; wa-zhi", courage; gi-tha, make of as a
symbol; bi, they; thi"-ge, none; e-she, you say; do", when;
a, they said, 1050.

Zhi-ga, the little ones; wa-zhi", courage; gi-tha, make of; ba,
they; tho®, they shall; ta, shall; a-to™ he i" da, I stand, 1025,
1051, 1072, 1088.

Cit-dse, tail; thi-bo-xa, expand, make the hairs of the tail to
bristle out; tsi-the, suddenly; do", did; a, they said.

Cit-dse, tail; 1-ta-xe, tip; sha-be, dark in color; ga, this; thi®-
kshe, the sitting; shki, also; a, they said.

Pe-dse, fire; gi-the, make of; mo®-thi", in their journey; ta i
tsi" da, they shall.

Pe-dse, fire; gi-the, they make of; bi, they; do", when; shki,
and; a, they said, 1028.

Pe-dse, fire, flames; gi-sho"-tha, to droop or become extin-
guished; zhi, not; ki-the, cause themselves to be; mo-thi®,
in their journey; ta bi® da, they shall, 1029, 1057.

Ci-ha, soles of the feet; u-sha-be, the dark parts; ga, these;
thi®-kshe, the sitting; shki, also; a, they said, 1030.

No*-xthe, charcoal; a-gi-the, I have made to be; a-thi® he i* da,
in my journey; e, said; tsi-the, quickly; a, they said.

Pa-zhu-zhe, nose; i-ta-xe, tip; sha-be, the dark part; ga, this;
thit-kshe; shki, also; a, they said, 1034, 1054.

No*-xthe, charcoal; a-gi-the, I have made to be; a-thi® he i” da,
in my journey; e, saying; to", stood; a, they said.

No®-ta, ears; i-ta-xe, tips; sha-be, the dark part; ga, this;
thit-kshe, the sitting; shki, also; a, they said.

No*-xthe, charcoal; a-gi-the, I have made to be; a-to® he 1 da,
IT stand.

Zhit-ga, the little ones; no®-xthe, charcoal; tha, make to be;
bi, they; do", when; shki, also; a, they said, 1032, 1036.
No®-xthe, charcoal; gi-sha-be, theirs shall be dark; ki-the,
cause themselves to be; mo®-thi®, in their journey; ta bi® da,

they shall, 1037.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 545

1018.

1020.

1021.

1026:

1027.
1031.

1033.

1058.

1060.

1062.

1070.

Wa-¢a-be, black bear; u-ca-ka, blemish; thi®-ge, none; to”,
standing; no®, the; a, they said, 1085.

Po-e, in flames; to", standing; hi, having arrived there where
he stood; no®-shi®, stood; bi, they; a, they said, 1086.

No*-be, hand; ba-ha, holding up his hand; to”, standing; a
they said.

No?-be, hand; zha-ta, forked, fingers or claws; ga ge, these; a,
they said.

Pe-dse, fire; a-gi-the, I have made to be; a-to™ he 1 da, I stand.

No®-xthe, charcoal; a-gi-the, I have made to be; a-thi® he i" da,
in my journey, 1035, 1039.

No®-xthe, charcoal; gi-ca-be, theirs be black; ki-the, cause
themselves to be; mo®-thi", in their journey; ta bit da, they
shall, 1041.

?

. Zhu-i-ga, body; ¢a-be, black; ga, this; kshe, that lay; a, they

said.

. Zhi®-ga, the little ones; no®-xthe, charcoal; gi-the, make of;

mo®-thi®, in their journey; bi, they; do", when; a, they said.

. Mi-xa, swan; ¢ka, white; to®-ga, large, or great; thi-kshe,

sitting; no®, the, 1101.

. (i, feet; ko®™-ha, edges; sha-be, dark; ga, this; thi®-kshe,

sitting; shki, also; a, they said.

. Pe-dse, fire; a-gi-the, I have made it to be; a-thi® he i* da,

in my journey; e, saying; to", standing or stood; a, they said.

. Pe-dse, fire; a-gi-the, I have made it to be; a-thi™ he i® da,

in my journey.

. Zhi®-ga, the little ones; pe-dse, fire; gi-the, make it to be their;

mo?-thi", in their journey; bi, they; do", when; shki, also;
a, they said.

Zhit-ga, the little ones; wa-zhi", courage; gi-the, make to be
their; bi, they; do®, when; shki, and; a, they said, 1061.

Ni (figurative), breath, power of endurance; o®-wo®-ta-thi®,
they become exhausted before I do; bi, they; a-thi®-he in da,
in my journey.

Ni, breath, power of endurance; u-ta-thi", unequaled by the
gods; bi, they; ki-the, cause themselves to be; mo®-thi®, in
their journey; ta, shall; bia, they; zhi"-ga, the little ones.

Zhit-ga, the little ones; wa-zhi", courage; thi-gi-the, make of
you; ta, let; bi a, them; wi-tsi-go e, O, grandfather; e-gi-a,
said to him; bi, they; a, they said.

. I®-gtho®-ga, a puma; bia, he is; wi-co"-ga, my younger broth-

ers; e-ki-a, said to one another; bi, they; a, they said.
2786—21-—_35

546

1076.

1077.
1079.
1082.

1089.

L090.

1091.

1093.

1095.

1096.

1102.

1107.

1108.

1109.

1110.

piss

1114.

7

1118.

1119.

THE OSAGE TRIBE [ELH. ANN. 36

Zha-zhe, name; o®-ki-to", adopt for ourselves; ta bi a, let us;
wi-¢o"-ga, my younger brothers; e-ki-a, said to one another;
bi, they; a, said, 1078, 1080, 1092, 1097, 1106, 1111, 1115,
1398, 1400, 1423, 1438, 1440.

I®-gtho"-ga, puma; to", the standing; a, they said.

Ip-gtho"-ga-zhi-ga, young-puma; a, they said, 1081.

Zha-zhe, name; o®-ki-to®, adopt for ourselves; o™-mo®-thi®,
throughout our journey; ta bi a, we shall; wi-¢o"-ga, my
younger brothers; e-ki-a, said to one another; bi, they; a,
they said, 1094, 1425.

Ha, O! wi-co"-ga, my younger brothers; e, saying; to", stood
a, they said.

Wa-¢a-ba, black bear; bi a, he is; wi-co"-ga, my younger
brothers; e-ki-a, they said to one another; bi, they; a, they
said.

Sha-ba, dark in color; bi a, he is; wi-co"-ga, my younger
brothers; e-ki-a, they said to one another; bi, they; a, they
said.

Sha-be, dark; tsi-gthe, suddenly appearing; shki, also; a, they
said.

Sha-be, the dark one; i-tha-tha, you have found; bi a, you
have; wi-go"-ga, my younger brothers; e-ki-a, they said to
one another; bi, they; a, they said. -

Sha-be-i-the, Finder-of-the-Dark-One; shki, also; a, they said.

Tho, in bodily presence; thi®-kshe, sitting; hi, arriving there;
no®-zhi", stood; bi, they; a, they said.

(ka, white; bi a, he is; wi-zhi"-the, my younger brothers;
e-ki-a, they said to one another; bi, they; a, they said.

Wa-zhi®-ga, a bird; bi a, he is; wi-co*-ga, my elder brothers;
e-ki-a, they said to one another; bi, they; a, they said, 1112.

Mi-xa-cka, a white swan; bi a, he is; wi-¢o"-ga, my younger
brothers; e-ki-a, they said to one another; bi, they; a, they
said.

Mi-xa-¢ka, White-swan; shki, also; a, they said.

(ka, white; bia, he is; wi-¢o"-ga, my younger brothers; e-ki-a,
they said to one another; bi, they; a, they said.

Wa-zhi"-¢ka, White-bird; shki, also; a, they said.

Wa-zha-zhe, name of the Ho®-ga subdivision representing the
water part of the earth; u-dse-the, fireplaces; pe-tho™-ba,
seven; ni-ka-shi-ga, people; ba do”, they are; a, they said.

Xtha-xtha, timid, cowardly or craven; thi"-ge, none; xtsi,
verily; ni-ka-shi-ga, people; tho"-ka, they are, 1165, 1201,
1295, 1366, 1449.

Da, foes of whatsoever kind; ni-the, permit to live, mercy;
thi®-ge, none; xtsi, verily; ni-ka-shi-ga, people; tho®-ka,
they are, 1166.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 547

1121. No®-ni-o"-ba, pipe; wi", a; a, they said.

1122. Zho-i-ga, body; the, make to be; xtsi, verily; ni-ka-shi-ga,
people; thot-ka, they are, 1217.

1124. Ha, O! Ho®-ga, name of the tribal subdivision representing the
dry part of the earth, the Sacred One; e, said; tsi-the,
quickly; a, they said.

1125. No®-ni-o"-ba, pipe; wi®, a; zho-i-ga, body; a-the, I have made
to be; a-thi™-he a, in. my journey; Ho*-ga, Sacred One;
e, said; tsi-the, quickly; a, they said.

1126. Zho-i-ga, body; tha-the, you make to be; tha-thi"-she, in your
journey; do", when; shki, also; a, they said, 1174, 1180,
1185, 1192, 1196.

1127. Zho-i-ga, body; i-ts’a, causes of death; thi®-ge, none; tha-
thi-she, you in your journey; ta tse a, shall; Ho™-ga e, O,
Sacred One; e, saying; to", stood; a, they said.

1128. Pa, head; u-sho®-sho®, the part or the joint that enables it to
move freely, the neck; ga, this, behold; thit-kshe, sitting;
shki, also; a, they said.

1129. Pa u-sho®-sho®, jot of the neck; a-gi-the, I have made it to
be mine; a-thi"-he a, in my journey; Ho®-ga e, O, Sacred
One; e, saying; to", stood; a, they said.

1130. Pa u-sho™-sho", joint of the neck; tha-the, you make to be
yours; do, when; shki, and; a, they said.

1131. Pa u-sho®-sho", joimt of the neck; i-ts‘a, causes of death;
thit-ge, none; tha-ki-the, you cause yourself to be; tha-thi®-
she, you in your journey; ta tse a, shall; Ho®-ga e, O,
Ho®-ga; e, saying; to", stood; a, they said.

1132. U-thu-ga, hollow of the bowl; ga, this, behold; thi"-kshe, sit-
ting; shki, also; a, they said.

1133. I-u-thu-ga, cavity of the mouth; a-gi-the, I have made it to
be mine; a-thi® he a, in my journey; Ho"-ga e, O, Ho"-ga;
a, saying; to, stood; a, they said.

1134. No®-ni-o"-ba, the pipe itself; ga, this, behold; thit-kshe, sitting;
shki, also; a, they said.

1135. I-u-thu-ga, hollow of the mouth; tha-the, you make to be
yours; tha-thi" she, you in your journey; do®, when; shki,
and; a, they said.

1136. Hollow of the mouth; i-ts’a, causes of death; thi®-ge, none;
tha-thi"-she, you in your journey; ta tse a, shall; Ho®-ga e,
O, Ho®-ga; e, saying; to", stood; a, they said.

1137. Thi-u-ba-he, side of the body; i-sdu-ge the right; ga, this,
behold; kshe, lying; a, they said, 1139.

1138. Thi-u-ba-he, side of the body; a-gi-the, I have made to be

mine; a-thi® he a, in my journey; Ho®-ga e, O, Ho®-ga; e, say-
ing; to", stood; a, they said, 1147.

1141.

1142.

1148.

1144,

1145.

1153.

1162.

THE OSAGE TRIBE [BTH. ANN. 36

. Thi-u-ba-he, side of the body; tha-gi-the, you make to be

yours; tha-thi"-she, you in your journey; do", when; shki,
and; a, they said, 1148.

Thi-u-ba-he, side of the body; i-ts’a, causes of death; thi®-ge,
none; tha-thi"-she, you in your journey; ta tse a, shall;
Ho®-ga e, O, Ho®-ga; e, saying; to", stood; a, they said, 1149.

No®-ka, back; o"-he, the middle of, or the spine; ga, this,
behold; a, they said.

No*-ka, back; o"-he, the middle of; a-gi-the, I have made to
be mine; a-thi" he a, in my journey; Ho*-ga e, O, Ho*-ga;
e, saying; to", stood; a, they said.

No®-ka, back;.o"-he, the middle of; tha-the, you make to be;
tha-thi"-she, you in your journey; do", when; shki, and; a,
they said.

No®-ka, back; o™-he, the middle of; i-ts’a, causes of death;
thi®-ge, none; tha-thi"-she, you in your journey; ta tse a,
shall; Ho™-ga e, O, Ho®-ga; e, saying; to", stood; a, they said.

. Thi-u-ba-he, side of the body; tha-ta, left; ga, this, behold;

kshe, lying; a, they said.

. U-xthu-k’a, orifice, in the stem; ga, this, behold; kshe, the

lying; shki, also; a, they said.

. Thi-u-thi-xthu-k’a, hollow of the body; a-gi-the, I have made

it to be mine; a-thi™-he a-tha, in my journey; e, saying; to",
stood; a, they said.

Thi-u-thi-xthu-k’a, hollow of the body; i-ts’a, causes of death;
thit-ge, none; tha-thi"-she, in your journey; ta tse a, shall;
Ho"-ga e, O, Ho®-ga; e, saying; to", stood; a, they said.

. We-thi", a cord or thong used for tying things; zhi™-ga, small;

i-thi-do", that pulls, or holds, the bowl of the pipe to the
stem; ga, this, behold; kshe, that lies; shki, also; a, they
said.

. Ni-a-ko"-gthe, windpipe; a-gi-the, I have made to be mine ;

a-thi" he a-tha, in my journey; e, saying; to", stood; a, they
said.

. Ni-a-ko"-gthe, windpipe; tha-gi-the, you make to be yours;

tha-thi"-she, you in your journey; do", when; shki, and; a,
they said.

. Ni-a-ko", windpipe; i-ts’a, causes of death; thi®-ge, none;
~ ’ r ? Db ?

tha-thi"-she, you in your journey; ta tse a, shall; Hot-ga e,
O, Ho-ga; e, saying; to", stood; a, they said.

We-go®-tha, supplication; thi-u-mo"-ka, easily granted to you;
tha-ki-the, cause yourself to be; tha-thit-she, you in your
journey; ta tse a, shall; Ho™-ga e, O, Ho®-ga; e, saying; to®,
stood; a, they said.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 549

1168.

1170.

1176.

1179.

1182.

1189.

1198.

1208.

Ha, O! Wa-zha-zhe, name of the subdivision representing the
water part of the earth; e, said; tsi-the, quickly; a, they said.

Zho-i-ga, body; xtsi, verily; a-ni-ka-shi-ga, I am a person;
a-to™ he a, I stand; Wa-zha-zhe, Name of the Water Division;
e, saying; to", stood; a, they said, 1172.

A-ki-tha-zha-ta, to pass by in diverging lines; bi, they; tha-
ki-the, cause yourself to be; tha-thi™-she, you in your jour-
ney; ta tse a, shall; Wa-zha-zhe, the Water Division; e-gi-a,
they said to him; bi, they; a, they said.

Zho-i-ga, body; the, make to be; xtsi, verily; a-ni-ka-shi-ga,
I am a person; a-thi®-he a, I in my journey; Wa-zha-zhe, the
Water Division; e, saying; to®, stood; a, they said.

A-ta-kshi", stumble over you; bi, they; tha-ki-the, cause your-
self to be; tha-thi-she, you in your journey; ta tse a, shall;
Wa-zha-zhe, the Water Division; e-gi-a, they said to him; bi,
they; a, they said.

Be, who; hi, teeth; a-gtha, set upon; ba, they; zhi, not; tha-ki-
the, you cause yourself; tha-thi"-she, you in your journey;
ta tse a, shall; Wa-zha-zhe, the Water Division; e-gi-a, they
said to him; bi, they; a, they said.

Hi, teeth; a-ki-tha-sho", break their teeth on you; bi, they;
tha-ki-the, cause yourself to be; tha-thi™-she, you in you,
journey; ta tse a, shall; Wa-zha-zhe, the Water Division;
e-gi-a, they said to him; bi, they; a, they said.

. Ho®-ga; wi", a; a, they said, 1228.
. O-pxo", elk; zho-i-ga, body; the, made to be; xtsi, verily;

ni-ka-shi-ga, people; to®, stands; a, they said.

. Ho-e-ga, a snare; gi-the, made it to be; xtsi, verily; ni-ka-

shi-ga, people; to", stands; a, they said.

. Wa-gthu-shka, trope for man, the mysterious being, literally

bug; be, whosoever; zhi®-ga, little one or offspring; i-ta-i
whosesoever; shki, and; do®, when; a, they said, 1211.

. U-ki-o®-the, to throw himself into, to be ensnared; 0?-ga-xer

we make them to; 0®-mo®-thi®, in our journey; ta bi a, we
shall; wi-¢o"-ga, my younger brothers; e-ki-a, they said to
one another; bi, they; a, they said, 1212.

Wa-zha-zhe, the Water Division; a, they said, 1222, 1237, 1263,
1277, 1287, 1323, 1335, 1348, 1361, 1402, 1413, 1426, 1441,
1525, 1530.

. Tst-zhu, the tribal division representing the sky; e-tho®-ba,

they also, 1223, 1238, 1264, 1278, 1288, 1324, 1336,1349,
1362, 1403, 1414, 1427, 1442, 1526, 1531.

. Ho-e-ga, a snare; gi-the, make it to be; mo®-thi", in their

journey; bi, they; do", when; shki, and; a, they said.

. I", stones; a, they said.

*T®, stones; zhi"-ga, small; pe-tho™-ba, seven.

550

1218.
1219.
1221.

1280.

THE OSAGE TRIBE [ETH. ANN. 36

’T", stones; zhi®-ga, small; do-ba, four.

U-zhe-tsi, fireplace; do-ba ha, the four corners of.

U-tsi, placed therein; i-no"-tha, placed the stones therein; bi,
they; a, they said.

. I-ni-tha, to make a shelter of; mo™-thi, in their journey; bi,

they; do®, when; a, they said.

5. I-ni-tha, shelter; gi-wa-ts’e-ga, an easy and a safe one; o®-ki-

the, we make for ourselves; o"-mo®-thi®, in our journey; ta
bi a, we shall; wi-¢o"-ga, my younger brothers; e-ki-a, they
said to one another; bi, they; a, they said.

29. Mo®-i?-ka-zhi"-ga, Little-earth.
. The, this; shki do®, also; a, they said, 1261, 1275.
. We-go-tha, supplication; a-thi®, they keep, make use of; mo®-

thi", in their journey; bi, they; do", when; shki, and; a, they
said, 1252, 1255, 1266, 1276, 1291.

. We-go"-tha, supplication; gi-wa-ts’e-ga, easily, successfully;

ki-the, cause themselves to be; mo®-thi", in their journey; ta
bi a, shall; wi-zhi®-the, elder brother; a, he said.

. I"-dse-ha, skin of the face; ga-xa, they make, or put upon;

bi, they; do®, when; a, they said, 1243, 1270.

. We-go"-tha, supplications; gi-wa-ts’e-ga, easily, successfully;

lui-the, cause themselves to be; mo®-thi®, in their journey;
ta bi a, they shall; wi-go"-ga, my younger brothers; e-ki-a,
they said to one another; bi, they; a, they said, 1254, 1257,
1268, 1279, 1292.

. I*-shta-ha, eyelids; a-ga-cta, to drop, to close; zhi, not; ta tse a,

shall; wi-¢o"-ga, my younger brothers; e-ki-a, they said to
one another; bi, they; a, they said.

5. I®-shta-ha, eyelids; a-ga-cta, drop, close; do®, if or when; a,

they said.

. Ni-ka, men; no", age; da-pa, short; ki-the, cause themselves

to be; mo®-thi", in their journey; ta bi a, they shall; wi-
co"-ga, my younger brothers; e-ki-a, they said to one
another; bi, they; a, they said.

. The, this; wi-co"-ga, my younger brothers; e-ki-a, they said

to one another; bi, they; a, they said, 1316.

. We-go"-tha, supplications; a-thi", have; mo®-thi®, in their

journey; ta bia, they shall; wi-go"-ga, my younger brothers;
e-ki-a, they said to one another; bi, they; a, they said, 1262,
1265.

71. I®-shta-bthi, tears; a-ga-xto", shed upon; a-zhi, not; ta tse a,

shall.
Da-gthe, captive; u-k’o-pi, fair or comely; a-tha, they go, to
seek; bi, they; do", when; shki, and; a, they Said.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 551

1281. [*-dse-ha, skin of the face; kshi-the, make for him, or put upon
his face; mo®-thi", in their journey; ta bi a, they shall;
wi-co"-ga, my younger brothers; e-ki-a, they said to one
another; bi, they; a, they said.

1283. Mo®-thi?-ka,: earth; ko"-ha, edge, the rim of the crawfish’s
house; be-shi®, flaring; ga, this, behold; thi®-kshe, sitting;
shki, also; a, they said.

1285. Tse-xe, vessel; ni-ka-pu, in which men are seethed; e no?,
speak of; bi, they; no", usually; a, they said.

1289. Tse-xe, vessel; ni-ka-pu, in which to seethe men; tha, to use
or to make of; bi, they; do®, when; shki, and; a, they said.

1300. Tse-xe, vessel; ni-ka-pu, in which men are seethed; e-go", that
resembles; to®, standing; no", the; a, they said.

1303. The, this; we-ki-k’o", any article used as an emblem or symbol]
in a religious ceremony; o®-gi-the, let us make; ta bi a, we
shall; wi-co"-ga, my younger brothers; e-ki-a, they said to
one another; bi, they; a, they said.

1305. Ni, water; da-ka-dse, hot or boiling; e-dsi there, in the fire-
place; o®-gthe, let us place it standing upright; ta bi a, we
shall; wi-¢o®-ga, my younger brothers; e-ki-a, said to one
another; bi, they; a, said.

1307. Ni, water; da-ka-dse, hot; edsi-gtha, they placed there, in the
fireplace; ba, they; do™, and; a, they said.

1309. Da-do", what; u-ho®, to cook, in the vessel; u-pa-ha, into,
the boiling water; i-the, go i~o; o®-the, we cause; ta ba
do”, shall we make; a, they said.

1311. No®-bthe, foods; do-ba, four.

1312. We-ki-i-he-o®-the, use for making (our enemies) to lie low; tse,
shall; o"-tho®, we have said; bia, we; wi-¢o"-ga, my younger
brothers; e-ki-a, said to one another; bi, they; a, they said.

1313. U-ho®, vessel containing water for boiling food; u-pa-ha, into,

"in the midst of; i-the, to go into; 0®-the, we cause; ta bi a,
we shall; wi-¢o"-ga, my younger brothers; e-ki-a, said to one
another; bi, they; a, they said, 1317, 1329, 1342, 1355.

1315. Ho’-xtho"-ta-xe, Sparganium; thit-kshe, the sitting; no", the;
a, they said.

1319. Wa-thi®-e-cka, without a purpose; u-pa-ha, into, in the midst;
1-the, to go; o"-the, we cause; ba, we; zhi, not; tse a, shall;
wi-co"-ga, my younger brothers; e-ki-a, said to one another;
bi, they; a, they said, 1331, 1344, 1357.

1321. Shit-to, a young man; ho, voice; btho®-xe, broken; do", a;
a, they said.

1322. E-ki-tho™-ba, as a pair, making two; xtsi, verily; u-pa-ha, into
the midst of; i-the, to go; o®-the, we cause; ta bi a, we
shall; wi-¢o"-ga, my younger brothers; e-ki-a, said to one
another; bi, they; a, they said, 1334, 1347, 1360.

1374.

1378.

1380.

1387.

1390.

1392.

1393.

1397.

1399.
1404.

THE OSAGE TRIBE : [prH, ANN, 36

. Shi, again, another; wi", one; thi™-ge a-tha, is lacking; wi-

¢o"-ga, my younger brothers; e-ki-a, said to one another;
bi, they; a, they said, 1339, 1352.

. Gir, mo®-no"-ta hi, Nymphae advena; thi®-kshe, the sitting;

no", the; a, they said.

. Shi-mi, a young woman; ho, voice; btho®-xe, broken; do®, a;

a, they said.

. Or, root of the water lily, Sagittaria latifolia, thi®-kshe, the

sitting; no", the; a, they said.

. The, this; u-ho", in the vessel; u-pa-ha, in the midst of the

boiling water; i-the, to go; o™-the, we cause; ta bi a, we
shall; wi-go"-ga, my younger brothers; e-ki-a, said to one
another; bi, they; a, they said.

. Ni-ka, man; wa-k’o", military honors; o-tha-ha, who has upon

him; kshe, who lies; no", the; a, they said.

. Wa-k’0, woman; wo", once, for the first time; we-da-the, has
. } i >] b] >] ]

given birth; do®, a; a, they said.

. Wi-co"-ga, my younger brother; e-gi-a, they said to him; bi,

they; a, they said, 1377, 1452.

. We-ki-k’o", any article used in a ceremony; win, one; thi®-ge,

lacking; a-tha, is; wi-co"-ga, my younger brothers; e-gi-a,
they said to him; bi, they; a, they said, 1453.

’I"-da-po-ki, the explosive stone; thi®-kshe, sitting; no", the;
a, they said.

We-ki-k’0", an article used as a symbol or emblem; tho®-ta,
fit or suitable; zhi a, not; wi-co"-ga, my younger brother;
e-gi-a, they said to him; bi, they; a, they said, 1384.

"IT»-da-da-be, a conglomerate stone; thi"-kshe, sitting; no", the;
a, they said.

*I-sha-gtha, fragment of a rock; zhi®-ga, small; thi™-kshe,
sitting; no", the; a, they said.

H-zhi-zhi-cka, not suitable, unfit; u-to"-ga, hardly; wi-¢o"-ga,
my younger brother; e-gi-a, they said to him; bi, they; a,
they said.

A-ba-do, a hill; a-tha-k’a-be, on the side, a hillside; dsi, there,
at that place; xtsi, verily; a, they said.

Mo®-hi"-¢i, knife or arrowhead of flint; i-ba, handle; btho-ga,
round; kshe, that lay; no", the; a, they said.

We-ki-k’o", a symbolic article; tho"-ta, suitable, fit for use;
a-ka, 1s; wil-¢o"-ga, my younger brother; e-gi-a, they said to
him; bi, they; a, they said, 1412, 1422, 1437.

Mo"-hi®-¢i i-ba btho-ga, Round-handled knife.

We-ba-¢a, they use for cutting; ba, they; tho"-ta, suitable for
them; zhi a, not; wi-co"-ga, my younger brothers; e-ki-a,
they said to one another; bi, they; a, they said, 1415.

LA PLESCHE] TRIBAL RITES—LITERAL TRANSLATION 558

1407.

1410.

1412.

1459.

. U-k’u-be, a valley; wi", one; pshi, I arrived at; a-tha, I have;

Mo"-hi"-¢a-be, the black flint knife; kshe, that lay; a, they
said.

He-dsi, there at that place, quickly; xtsi, verily; a-thi", carry-
ing it; gthi, he returned; e do", did; a, they said, 1422, 1437.

We-ki-k’o", an article used as a symbol; tho™-ta, suitable;
a-ka, is; wi-¢o"-ga, my younger brothers; e-ki-a, said to one
another; bi, they; a, they said.

. Mo®-hi® ho®-ga, sacred flint knife; kshe, that lay; a, they said.
. Mo®-hi® ho®-ga, Sacred knife.
. We-ba-ce, use for cutting; mo®-thi®, in their journey; ta bi a,

they shall; wi-¢o"-ga, my younger brothers; e-ki-a, said to
one another; bi, they; a, they said, 1443.

. A-ba-do, hill; go-da, on the farther side; a-tha-k’a-be, hillside;

dsi, there at that place; xtsi, verily; a, they said.

. Mo®-hi® zhu-dse, red flint knife; kshe, that lay; a, they said.
. She, that is; e-shno", alone; u-tha-dse, you search; tha-to"-she

a, you stand; wi-go®-ga, my younger brother; e-gi-a, they
said to him; bi, they; a, they said.

. Mo®-hit-zhu-dse, Red-knife; a, they said.
. Mo®-zho®, land; ga-shi-be, out of the confines; xtsi, verily; the,

went forth; do", did; a, they said, 1465, 1476, 1487.

. U-k’u-be, valley; wi", one; hi, arriving there; no"-zhi", stood;

to", standing; a, they said.

. U-pa-¢e, in the evening; tho", when; dsi, there or then; a, they

said, 1468, 1479, 1506.

. Hi-ko®, legs or ankles; ga-xo-dse, stricken with gray, from the

grasses; xtsi, verily; a-gthi, having returned home; no®-zhi®,
stood; to", standing, 1469, 1480.

Ha-go® zhi®-tha, how is it with you; wi-co"-ga, my younger
brother; e-gi-a, they said to him; bi, they; a, they said, 1470,
1481, 1511.

?

wi-zhi"-the, elder brothers; e, saying; to", stood; a, they said.

. U-k’u-be, valley; we-tho"-ba, the second; kshe, the lying; a,

they said.

2. U-k’u-be, valley; tho"-ba, a second; pshi, a-tha, I have arrived

at; wi-zhi®-the, elder brothers; e, saying; to", stood; a, they
said.

. Wi-¢o®-ga, my younger brother.
. U-k’u-be, valley; we-tha-bthi", a third; kshe, the lying; a,

they said.

. U-k’u-be, valley; tha-bthi", three; pshi, I have arrived at, I

have been to; a-tha, have; wi-zhi"-the, my elder brothers;
e, saying; to", stood; a, they said.

554

1488.

1490.
1491.

1510.

THE OSAGE TRIBE [erH, ANN. 36

U-k’u-be, valley; we-do-ba, the fourth; kshe, the lying; a, they
said.

Ni, water, river; u-ba-sho", bends; pe-tho®-ba, seven.

Sho-dse, smoke; ¢o"™-ho", white, pale; kshe, that lay in wide
expanse; hi, arriving there; no"-zhi®, stood; to", standing;
a, they said.

. Wa-do®-be, seeing, viewing; xtsi, verily, intently; to", stood;

a, they said.

. Ni, water, river; u-ga-xthi, land within the bend of a river;

pe-tho"-ba, seven, 1515, 1517, 1535.

. To®-wo'-gtho", towns or villages; pe-tho"™-ba, seven; ni-ka-

shi-ga, people; tho®-ka, there were.

. E-dse, there, closely; xtsi, verily; wa-to"-be, I see or view;

tse, I shall; e-ki-the, he thought of himself; thit-kshe, as he
sat; a, they said.

. Ni, water; a-ki-gtha-gi, go to fetch for themselves; hi, go; bi,

they; tse, the place where; a, they said.

. Wa-do"-be, seeing, viewing; to", stood; a, they said.
. A-shka, closely, at a short distance; xtsi, verily; wa-do*-be,

he saw them, the people; to", stood; a, they said.

. Pe, foreheads; ba-xthe-xthe, mottled by pricking, tattooed;

xtsi, verily; wa-do"-be, saw them; to", stood; a, they said.

. The-ba, jaws; ba-xthe-xthe, tattooed; xtsi, verily; wa-do"-be,

he saw them; to, stood; a, they said.

. Pe, foreheads; ga-tsu-¢a, shaved or cut closely, referring to the

hair close to the forehead (Wa-xthi-zhi thinks this has refer-
ence to the Osage wearing the hair roached); xtsi, verily;
wa-do"-be, he saw them; to", stood; a, they said.

. [-ku-no™-xthe, concealing himself, hiding from the people; xtsi,

verily; gi, he returned; e do®, then; a, they said.

. Wa-no"-xthi", in great haste; xtsi, verily; gi, he returned;

e do", then; a, they said.

. No®-ni-ni-tha, with quick footsteps, strides, running; xtsi,

verily, with effort; gi, he returned; thi", he moved; a, they
said.

. Wi-co"-ga, my younger brother; a-ba, he, moving, in motion;

u-k’o", acting as though he bears tidings of importance; xtsi,
verily; a-gi, he is coming home; a-ba, he; wi-co"-ga, my
younger brothers; e-ki-a, they said to one another; bi, they;
a, they said.

A-gi-ki-ba-no®, they ran to meet their brother as though racing;
ba, they; do®, then.

2. Wi-zhit-the, my elder brothers; e, saying; a-gthi, having come
? ~ ? ) S , D> ?

home; no®-zhi®, stood; a, they said.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 555

1515.

1518.

1521:

1523.

1537.
1539.

U-k’u-be, valleys; do-ba, four; pshi, I have been to; a-tha, I
have; wi-zhi®-the, elder brothers; e, saying; to", stood; a,
they said.

. U-k’u-be, valleys; do-ba, four; pshi, I have been to; e-de, and;

a, they said.

. Sho-dse, smoke; ¢o"-ho®, white, pale; kshe, lying in wide ex-

panse; wa-to™-be a, I have seen them, the villages and their
smoke; wi-zhi*-the, my elder brothers; e, saying; to®, stood;
a, they said.

To®-wo"-gtho®, towns or villages; wa-to®-be a, I have seen them;
wi-zhi"-the, my elder brothers; e, saying; to", stood; a, they
said.

. Ni-ka-shi-ga, people; bi a, they are; wi-zhi®-the, my elder

brothers; e, saying; to", stood; a, they said.

. A-shka, closely, near; xtsi, verily; wa-to"™-be a, I saw them;

wi-zhi"-the, my elder brothers; e, saying; to", stood; a, they
said.

Pe, foreheads; ba-xthe-xtha, they were mottled by pricking,
tattooed; bi a, they were; wi-zhi"-the, my elder brothers; e,
saying; to®, he stood; a, they said.

2. The-ba, jaws; ba-xthe-xtha, they were tattooed; xtsi, verily;

bi a, they were; wi-zhi"-the, my younger brothers; e, saying;
to", he stood; a, they said.

Pe, foreheads, the hair of; ga-tsu-¢a, shaved or cut close; bi a,
they were; wi-zhi"-the, my elder brothers; e, saying; to®, he
stood; a, they said.

. Ki-ctu, assemble; tse a, let them; wi-¢o™-ga, my younger

brothers; e-ki-a, said to one another; bi, they; a, they said.

. Ki-¢tu, assemble; a-tsi-a-tha, hurriedly; ba, they; do", and;

a, they said.

. U-k’u-be, valleys; do-ba, four; a-hi, he has been to; bi, he;

e, said; a-ka, he; Wa-zha-zhe, the subdivision representing
the water part of the earth; e-gi-a, they said to him, the
leading member; bi, they; a, they said.

U-k’u-be, valleys; do-ba, four; a-hi, he has been to; ba, he;
do", and.

. Sho-dse, smoke; ¢o®-ho", white, pale; kshe, arising and lying

over the villages; wa-do"-ba, he has seen them, the villages
and the smoke, as also the inhabitants; bi, he; e, said; a-ka,
he; wi-go?-ga, my younger brother; a-ka, he, 1538.
To®-wo"-gtho®, towns or villages; pe-tho"-ba ha, seven separate.
A-shka, closely, near; xtsi, verily; wa-do"-be, he saw them; bi,
them; e, said; a-ka, he; wi-co"-ga, my younger brother;
a-ka, he.

556 THE OSAGE TRIBE [ETH, ANN. 36

1540. Pe, foreheads; ba-xthe-xthe, tattooed; xtsi, verily; bi, they;
e, said; a-ka, he; wi-¢o"-ga, my younger brother; a-ka, he.

1541. The-ba, jaws; ba-xthe-xthe, tattooed; xtsi, verily; bi, they; e,
said; a-ka, he; wi-¢o"-ga, my younger brother; a-ka, he.

1542. Pe, foreheads; ga-tsu-ca, cut close, or shaved, the hair; xtsi,
verily; ni-ka-shi-ga, a people; bi, they; e, said; a-ka, he;
wi-co"-ga, my younger brother; a-ka, he.

THE HI’-GA-DA WI’-GI-E (FINDING OF THE FOR)
(Free translation, p. 212; Osage version, p. 407)

1. Da, what, said they; a bi" da, it has been said; tsi ga, in this
house, 16, 61, 71, 119, 142, 157, 250.

2. Ho™-ga, the Earth Division; u-dse-the, fireplaces; pe-tho™-ba,
seven; ni-ka-shi-ga, people; ba, they; do", are; a, they said.

3. Wi-¢o"-ga, my younger brother; wi", a, one; a, they said, 47, 127,
160.

4. To"-1", visible; a-zhi, not; xtsi, verily; we-to-i", da, we feel from
our divining sense, 18, 35, 49, 93, 129, 162.

5. Hot, what, how, what tidings; xtsi, verily; gi, coming home; thi®
da, moving.

6. Ha-ta-ha, for what reason, on what account; xtsi, verily;
wa-xpa-thi", poor, figuratively, suffer from exhaustion; thi’,
moving; e-do", why; e-ki-a, said to one another; a-ka, they,
22, 39, 98.

. U-gi-ki-a, to speak to as to one affectionately related; ba, you;
thit-ha, go to him, 23, 40, 53, 97, 133.

8. U-gi-ki-e, to speak to him; a-tsia-tha, they, some of the brothers,
hastened forth; ba, they; do", and, 24, 41, 54, 134, 232.

9. U-k’u-be, valley; wi®, a, one; pshi, I have been to: a-tha, I have;
wi-zhi®-the, elder brothers; e, saying; to", stood; a, they said.

10. U-k’u-be, valley; wi", one; pshi, I have been to; tho™-zha; but.

11. Or-ha-go", to me nothing of importance; mo*-zhi, I not, I
observed not; xtsi i" da, verily it is so, 27, 44.

12. U-dse-the, fireplace, the space around the fireplace where men
gather for discussion; u-ko", a vacant space; i-he-the, they
made to lie; they made room for the men bearing news; bi,
they; a, they said, 28, 45.

13. Wi-co"-ga, my younger brother; a-ka, he, 29, 63, 77, 111, 148, 183,
203, 217, 240.

14. U-k’u-be, valley; wi", one; a-hi, he has been to; bi, he; tho®-zha,
but.

15. Gi-ha-go", to him nothing of importance; ba, he; zhi, not; xtsi,
verily; a, he says, or he tells us.

17. Wi-¢o"-ga, my younger brother, 33, 92.

“I

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 557

is)

20.

He-dsi, at that time and place; xtsi, verily; a, they said, 32, 46,
84, 90, 105, 126, 159, 172, 182, 197, 227, 237.
He-dsi, at that very time; xtsi, verily; gi, returning; thi", mov-
ing; a, they said, 37, 50, 130, 163.

. Wi-co®-ga, my younger brother; gi, coming home; thi", moving;

we-to"-i" da, we see from our divining sense, 38, 51, 94.

. U-k’u-be, valley; we-tho®-ba, a second; pshi a, I have been to.
. U-k’u-be, valley; we-tho"-ba, second; pshi i" da, I have been to.
. U-k’u-be, valley; tho-ba, a second; a-hi, he has been to; bi, he;

e, said; a-ka, he.

. Gi-ha-go", to him nothing of importance; ba, he; zhi, not; xtsi,

verily; bi, he; e, said; a-ka, he.

. U-ga-sho", the going forth upon a journey, on an errand; a-ka,

i" da, he, 48, 64, 78, 112, 128, 149, 161, 184.

. Mi, sun; tho-to", straight, midheaven, zenith; xtsi, verily; do®,

when; a, they said.

2. U-k’u-be, valley; tha-bthi“, a third; pshi i" da, I have been to.
. U-K’u-be, valley; tha-bthi*, a third; pshi, I have been to; e-de,

and; a, they said.

. Hi-shno®-shno®, strides rapidly taken, swiftly; thi, moving; we-

tor-1" da, we see from our divining sense.

. U-k’u-be, valleys; do-ba, a fourth; pshi a-tha, I have been to;

wi-zhi"-the, elder brother; e, saying; to", stood; a, they said.

. U-k’u-be, valleys; do-ba, a fourth; pshi, I have been to; e-de,

and.

. Or-u-gthe, footprints; e-dsi, there, at that place; wa-to™-be i7 da,

I have seen, 101, 136.

. Wa-dsu-ta, animals of some kind; tho®-tse, that might be; xtsi,

verily; a, they said, 67, 82, 102, 116, 137, 139, 153, 168.

59. Mo®-hi, grass; tha-ba-xa, cut with the teeth, to disturb with the

teeth; bi, them; ge i” da, many.

. Wa-dsu-ta, animals; xtsi, verily; bi, they; tsi da, must be.
. Ha, O! wi-co"-ga, my younger brothers; e-ki-e, said to one an-

other; tho®-ka, they, 72, 106, 173, 198, 229.

5. U-k’u-be, valleys; do-ba, a fourth; a-hi, has been there; bi, he;

e, said; a-ka, 1 da, he has.

. U-k’u-be, valleys; do-ba, a fourth; a-hi, he has been to; bi, he;

do®, when.

8. Ci-u-gthe, footprints; e-dsi, there at that place; wa-do*-ba, he

saw; bi® da, he did, 81, 115, 152.

. Mo®-hi, grass; tha-ba-xa, cut with the teeth; bi, they; tse, there

standing, the remains; e, said; a-ka i” da, he has, 83.

. Wa-dsu-ta, animals; tho"-ta, must be; xtsi, verily; e, said; a-ka

1 da, he has.

558

73.

100.

103.

104.

107.

113.

114.

Wag

THE OSAGE TRIBE [ELH. ANN. 36

Tsi-zhu, the tribal division representing the sky; Wa-zha-zhe, the
subdivision representing the waters; e-tho"-ba, they together
making two.

. Ki-¢tu, assemble; tse a-tha, let them; e-ki-e, said to one another:

tho® ka, they. 108, 145, 175, 200.
Ki-¢tu, assemble; a-tsia-tha, quickly they went forth to; bi, they;
a, they said, 109, 146, 176, 201.

. Ha,O! Tsi-zhu, Wa-zha-zhe, e-tho"-ba, you together making two,

110, 147, 202.

. U-k’u-be, valleys; do-ba, a fourth; a-hi, he has been to; e, said;

a-ka 1" da, he has.

. U-k’u-be, valleys; do-ba, a fourth; a-hi, he has been to; bi, he;

do", when; a, they said.

. Ci-u-gthe, footprints; e-dsi, there at that place; wa-do*-ba, he

saw them; bi, they; e, said; do", did; a, they said.
hee J ? ? ‘J

. Bo-bthi, to go forth in a body as though swarming; a-tsia-tha,

they went forth; bi, they; a, they said, 89, 122, 178.

86. Wi-e, I; Tsi-zhu, Wa-zha-zhe; e-tho"-ba, they together making

two, 123, 179.

. Wa-da, speak; ta, would; tho™-ka, they; he-bthe, I thought;

no", did; a, they said, 124, 180.

. Wa-da, speak; ba, they; zhi, not; xtsi, verily; a, they said, 121,

122, 125, 177.

. Wo*-cka, it happened; xtsi, verily; a, they said.
. Hi-shno®-shno®-tha, his legs moving with rapid strides; xtsi,

verily; thit da, moving.

Hi-shno"-shno"-tha, his legs moving with rapid strides; xtsi,
verily; thi®, moving; we-to®-i" da, we see with our divining
sense.

. Ha, O! wi-zhi"-the, my elder brother; e, saying; to", stood; a,

they said, 165.

U-k’u-be, valleys; ¢a-to", a fifth; pshi i" da, I have been to.

Ci, foot (prints); ba-zha-ge, forked, cloven; i-tse-tha, they had
placed upon the ground; bi, they; tse it da, they had.

Wa-dsu-ta, animals; no®-pe-wa-the, formidable size, fear inspir-
ing; xtsi, verily; bi, they; tse i" da, they must be, 141, 171.

Tsi-zhu, Wa-zha-zhe; e-tho"-ba, they together making two, 120,
174, 199.

U-k’u-be, valleys; ¢a-to", a fifth; a-hi, he has been to; bi, he;
e, said; a-ka 1 da, he has.

U-l’u-be, valleys; ¢a-to", a fifth; a-hi, he has been to; bi, he;
do", when.

(i, foot (prints); ba-zha-ge, forked, cloven; i-tse-the, placed
upon the ground; tse, that stand; a, bit da, he said.

LA FLESCHE TRIBAL RITES—LITERAL TRANSLATION 559

118.

156.

Wa-dsu-ta, animals; no®-pe-wa-the, formidable, fear inspiring;
xtsi, verily; tse, the, as shown by their footprints; a bi" da,
he has said. i

. Thi-co®-ga, your younger brother; gi, coming home; thi", moyv-

ine: we-to®-i2 da, we see with our divining sense, 164.
3) : ’ D ?

2. Hi-zhu-zhu-ba, moving rapidly his legs, with rapid strides;

xtsi, verily; thit da, he is moving; e-ki-e, said to one another;
tho®-ka, they.

5. U-k’u-be, valleys; sha-pe, a sixth; pshi i" da, I have been to.
8. U-sho®-ge, path; o"-ha-ha, running in every direction; bi, they;

ge, the many; i" da, they have made.

. Tse-zhe-ni, urine; bo-ta-to-xa, the foam; bi, they; ge i" da, the

many places where the animals had urinated.

. Wi-co"-ga, my younger brothers; e-ki-e, they said to one another;

tho®-ka, they.

. Tsi-zhu, Wa-zha-zhe; e-tho"-ba, they together making two, 174,

199.

. U-k’u-be, valleys; sha-pe, sixth; a-hi, he has been to; bi, he;

e, said; a-ka i da, he has.

. U-k’u-be, valleys; sha-pe, sixth; a-hi, he has been to; bi, he;

do", when.

. U-zho®-ge, paths; o®-ha-ha, in every direction running they had

made; ge, in many places; e, said; a-ka 1” da, he has.

. Tse-zhe-ni, urine; bo-ta-to-xa, foaming; i-tse-tha, they had

placed, or left on the ground; bi, they; ge, in many places;
e, said; a-ka i" da, he has.

Wa-dsu-ta, animals; no"-pe-wa-the, formidable, fear inspiring;
xtsi, verily; bi, they; ge, the many signs; e, said; a-ka i" da,
he has.

. Wa-da, speaking; zhi, not; xtsi, verily; bo-bthi, in a body as

though in a swarm; a-tsia-tha, they departed; bi, they; a,
they said, 181.

. U-k’u-be, valleys; pe-tho"-ba, seventh; pshi i" da, I have been to.
. U-k’u-be, valleys; pe-tho®-ba, seventh; pshi, I have been to;

e-de, and; a, they said.

. Mo®-hi®, grasses; no"-cu-ge, trampled to the earth so that they

lay pointing in the direction where the trail led; i-he-the, they
made to lie; bi, they; ge i" da, the many trails.

. I=-gthe, dung; ga-ta-ta-tha, they scattered upon the land; bi,

they; ge i" da, the many places.

. U-k’u-be, valleys; pe-tho™-ba, seventh; a-hi, he has been to;

bit da, he has.

. Wa-dsu-ta, animals; u-ba-tse, in groups, herds; a, they said.
. Pe-tho®-ba, seven; a, they said.

560

188.
189.
190.
Iie

193.

194.

221.

THE OSAGE TRIBE [prH. ANN. 86

Wa-do®-ba, he has seen them; bi, he; e, said; a-ka i" da, he has.

E-dsi, there at that place; a-ta, beyond; dsi, there; a, they said.

A-ba-to-xa, a round hill; do", a, 211.

A-hi-no®-zhi", having been to he stood on the summit; bi, he;
do", when. °

2. Batse, groups of trees, groves; ¢e, cut, a line as though cut in

many places running along a stream; gtha-gtha-the, here and
there, in many parts; xtsi, verily; e-de, a, one line; a, they
said.

Ni-ka-shi-ga, people, 195, 215, 218, 222, 225, 242. (In line 193
the word is used in a figurative sense and refers to groups of
people and their towns or villages.)

Sho-dse, smoke; bo-¢i-ci-dse, shooting upward or arising in col-
umns and with a hissing sound; kshe, lying in broad expanse,
spreading in the sky above the villages; wa-do"-ba, he saw
them; bi, them; e, said; a-ka in da, he has.

. No®-pe-wa-the, a formidable and fear inspiring people; xtsi,

verily; bi, they; e, said; a-ka i" da, he has, 216, 243.

. Wa-no"-pe, in fear, alarm; xtsi, verily; a-gthi, he has come

home; a-ka i" da, he has.

. U-l’u-be, valleys; pe-tho™-ba, seventh; a-hi, he has been; bi,

he; do®, when.

. Wa-dsu-ta, animals; u-ba-tse, groups, herds; pe-tho®-ba, seven.
. He-dsi, there at that place, closely; xtsi, verily; wa-do®-ba, he

has seen them; bi, them; e, said; a-ka i® da, he has.

S. Wa-dsu-ta, animals; no®-pe-wa-the, fear inspiring; xtsi, verily;

bi, they are; e, said; a-ka i® da, he has.

. He, horns; thi-stse-do", long and curved; bi, they are; e, said;

a-ka 1 da, he has.

2. K-dsi, there, at that place; xtsi, verily; hi-no*-zhi", having ar-

rived there and stood; bi, he; do", when; a, they said.

. Sho-dse, smoke; bo-¢i-¢i-dse, shooting upward, arising in col-

umns from the dwellings of people; kshe, lying in broad ex-
panse; wa-do"-ba, he saw them, the people, the villages, the
dwellings, and the columns of smoke; bi, them; e, said; a-ka
i" da, he has; Tsi-zhu, Wa-zha-zhe; e-tho®-ba, you together
making two.

9. Pe, foreheads; ga-tsu-¢a, shaved or cut closely, referring to the

cut of the hair; bi, they; e, said; a-ka i da, he has, 244.

. Pe, foreheads; ba-sha-ba, they made dark by pricking, referring

to the tattoo marks on the forehead; bi, they; e, said; a-ka
i? da, he has, 245.

I, mouths, chins; ba-sha-ba, they made dark by pricking, they
were tattooed around their mouths; bi, they; e, said; a-ka i* da,
he has, 246.

LA FLESCHE]) TRIBAL RITES—LITERAL TRANSLATION 561

223.

236.

Wa-pa-hi, things sharp and pointed, weapons; ki-sha-no® the,
abundance, profusion; xtsi, verily; bi, they are; e, said; a-ka
i" da, he has, 248.

. Mo®, arrows; thi-ki-shno®, bristling as the radiating rays of the

sun as they grasp their arrow in their hands, they have so
many; bi, they; e, said; a-ka i” da, he has.

. Tse-ha-wa-gthe, buffalo hide shields; to", they possess; bi, they;

e, said; a-ka i® da, he has 249.

. She, that, the description of the weapons, the signs of the valor

of the foe, is enough, we are satisfied, that is what we want
to know; sho?®, i" da, enough, satisfies us.

. Tsi-zhu, of the gentes of the Tsi-zhu; Wa-ko"-da, the gods;

no"-pa-bi, the one who is feared, otherwise known as the
Tsi-zhu Wa-no, the Elder Tsi-zhu, the people of the sun;
thit-kshe, the sitting; no", the; a, they said.

. U-gi-ki-e, let them be spoken to; tse, let them, the Ho*-ga;

e-ki-a, they said to one another; tho®-ka, they.

2. U-gi-ki-e, to speak to them, the people of the sun; a-tsia-tha,

they went in haste, those of the Ho®-ga; ba, they; do, did.

3. Ha, O!; Ho®-ga; e, said, the people of the sun; tsi-the, promptly;

a, they said, 235.

. Wa-pa-hi, weapons; o"-wo"-sha, I have not in abundance; mo?-

zhi, I am not possessed of; mi, I; kshe i* da, sitting; e, said,
the people of the sun; tsi-the, promptly; a, they said.

Wa-zha-zhe, the people of the Wa-zha-zhe division; u-gi-ki-a,
speak to them; thi" ha, move ye; e, said the Tsi-zhu Wa-no®;
tsi-the, promptly; a, they said.

. Wa-zha-zhe Wa-no*, the Elder Wa-zha-zhe, the war gens of the

Wa-zha-zhe division; thi"-kshe, sitting; a, they said.

. A-gi-pa-mo™-gthe, with heads bowed over the assembled people

of the Wa-zha-zhe Wa-no® gens; i-no"-zhi®, having come be-
fore them they stood; a-ka, they.

. Wa-no"-pe, in fear, in alarm; xtsi, verily; a-gthi, has come home;

a-ka, he, the messenger gens of the Ho®-ga, from a group
subsequently known as Hi-ca-da, or Ho™-ga U-ga-sho", the
Ho®-ga who Travelled; Wa-zha-zhe; e-gi-e, they said to him,
the spokesman of the Wa-zha-zhe Wa-no®, or to the people
themselves; a-ka, they, the Ho®-ga.

. Mo®-ge, breasts; xthe-xtha, tattooed; bi, they were; e, said;

a-ka i" da, he has.

. She, that, your description of the weapons of the foe, the out-

ward signs of their valor; sho", is enough, satisfies us, that is
what we want to know, Ho*-ga; e, said, the Wa-zha-zhe Wa-
no"; tsi-the, promptly; a, they said.

2786—21 36

bo

THE OSAGE TRIBE [erH, ANN. 36

2. Ii, down upon the ground, figurative for vanquish; i-he-wa-

tha-the, you shall lay them, make them to lie vanquished;
ta tse a, you shall; Ho"-ga; e-gi-e, they said to him or to
them; a-ka, he, the Wa-zha-zhe Wa-no®.

. Ta, deer’s; he, horns, the tips of; pe-tho®-ba, seven.
. Wa-pa-hi, weapons; a-gi-the, I have made to be; a-thi® he a,

in my (life’s) journey, Ho®-ga; e-gi-e, said to him or to them;
a-ka, they, the Wa-zha-zhe Wa-no®.

. Ta, deer’s; he, horns, the tips of; e-shki do", even those; a,

they said.

3. Ga-stse, split; a-gi-gthe, I with my arrows; a-thi he no", in my

journey, Ho®-ga; e-gi-e, said to him or to them; a-ka, they
the Wa-zha-zhe Wa-no?.

. [-ku-i-he, with them, the sacred arrows; wa-tha-the, you shall

make them to lie down, vanquish them, the foe; ta tse a, you
shall, Ho®-ga; e-gi-e, they said to him or to them; a-ka, they
the Wa-zha-zhe Wa-no®.

Ni’-xKrt W1’-Gi-r

By Wa-tsE/-MoN-1N

(Free translation, p. 220; Osage version, p. 414)

. Da, what said they; a bi" da, it has been said; tsi, house; ga, in

this, 80, 130, 156, 226, 238, 305, 520.

Zhit-ga, the little ones; ni-ka-shi-ga, a people; ta, that; ba, they; ~

do", may; a, they said, 13.

. Wa-ki-gthi-gtho", meditated upon plans for the purpose; a-tsi-a-

the, they proceeded; a-ka, they.

. U-’o0", over the plans; Wa-no"-tha zhi, perplexed; a-ka, they sat,

Talore

. Mo"-xe, heavens; u-¢a-ki-ba, divisions; wi", the first; a, they said.

U-ni-ka-shi-ga, wherein to become a people; ta, that; ba, they;
do®, may, 19.

. Zhit-ga, the little ones; ni-ka-shi-ga, a people; ba, they; tho"-ta,

possible; zhi® da, it was not, 14, 25, 158.

. U-ga-wi"-xe, a soaring, a circle; wi", one or the first one; ga-xe,

made; a-ka, they.

. Ki-¢to, to assemble as for a council; a-tsia-tha, they proceeded;

bi, they; a, they said.

. Zhit-ga, the little ones; ni-ka-shi-ga, a people; zhi, not; a-ka,

they, 22.

. Mo®-xe, heavens; u-ca-ki-ba, divisions; we-tho®-ba, the second;

kshe, that lay; a, they said.

. U-ga-wi"-xe, soarings or circles; tho"-ba, a second; ga-xe, made;

a-ka, they.

ee ra

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 563

16.

38.

39.

41.

43.

Hiu-dse, below; a-the, they go; ta, that; ba, they; do", may; a,
they said, 27.

Mo*-xe, heavens; u-¢a-ki-ba, divisions; we-tha-bthi", the third;
kshe, that lay; a, they said.

. E-dsi, at that time and place; xtsi, verily; a, they said; a bi" da,

it has been said; tsi, house; ga, in this, 64, 108, 132, 168, 270.

. U-ni-ka-shi-ga, therein became a people; zhi, not; a-ka, they.
. Zhi®-ga, the little ones; ni-ka-shi-ga, a people; ba, they; zhi,

not; a, they said.

. U-ga-wi"-xe, soarings, circles; tha-bthi", a third; ga-xe, made;

a-ka, they.

. Wi-co®-ga, my younger brothers; e-ki-e, said to one another; a-ka,
¢ bw mat NE . ? ?

they, 53, 157, 160, 239, 254, 288, 306, 322, 382, 422, 440, 533,
543.

U-to®-be, a search; ga-xa, make; ba, you; thi® ha, move ye, go
forth, 56, 161, 308, 312, 381, 406.

Hiu-dse, below; a-tha, went; bi, they; a, they said.

. Ni, water; ga-thi-da, disturbed; zhi, not; xtsi, verily; kshe, lying;

a, they said.

. Ho®, what; ta do", shall we do; e-ki-e, said to one another; a-ka,

they, 54.

. 78, rocks; pa-¢i, the tops of; pe-tho™-ba, seven.
. A-hiu-he, alighted upon; a-ka, they.
. ’I, rock; we-pe-tho"-ba, the seventh; thi"-kshe, that sat, in the

water; a, they said.

. I, rock; ga-be, black; thi"-kshe, that sat, in the water; a, they

said.

. 715, this rock; wa-no®, as aged; u-ki-gtha-ge, he spoke of himself;

thi" kshe, as he sat; a, they said, 45.

. Zhit-ga, the little ones; 0®-tho™-gi-ni-tha, seek protection in me;

xtsi, verily; mo®-thi®, in their life’s journey; ta, shall; i tsi" da,
they shall, 46.

Zhi®-ga, the little ones; o®-tho®-gi-ni-tha, seek protection in me;
mo®-thi", in their life’s journey; bi, they; do®, when; a, they
said, 40, 42, 47, 49, 51.

I-ts’a, causes of death; thi®-ge, none; mo®-thi®, in their life’s jour-
ney; ta, shall; i tsi? da, they shall, 48, 77, 99, 124, 149, 397,
417, 435, 453, 564.

Ts’e, death, die; wa-tse-xi, difficult to; ki-the, cause themselves
to be; mo®-thi", in their life’s journey; ta, shall; i tsi" da, they
shall, 50, 79, 101, 126, 151, 399, 419, 437, 455, 566.

U-no®, old age; wi", shki, some of the little ones; i-the, live to see;
ki-the, cause themselves to; mo®-thi", in their life’s journey;
ta, shall; i tsi" da, they shall, 52, 103, 128, 153, 401, 421, 439,
568.

THE OSAGE TRIBE [ETH. ANN. 36

. 71, rock; zhu-dse, the red one; thi®-kshe, that sat, in the water;
?

a, they said.

5. Zhi"-ga, the little ones; ni, water; a-ga-ha, upon the surface of;

ba, they, to dwell; tho"-ta, possible; zhi" da, it is not, 131,
159, 167.

. Sho-ka, an official messenger; to", standing; no, the; a, they

said, 106.

. Ga, thus; xtsi, verily; hi tha, spoken; i do", they when; a, they

said, 244, 313, 385, 407, 445, 464, 526, 536, 547.

. Ho®-bthi", bean; sha-be, black; e-go", like, or resembles; to”,

standing; no", the; a, they said.

. E-dsi, there, at that moment; xtsi, verily; zho-gthe, accompa-

nying; a-gi, returned; bi, they; a, they said, 134.

. Ha, O; wi-tsi-go-e, my grandfather; e-gi-e, said to him; a-ka,

they, 82, 110, 135, 163.

)3. Ho-to®-be, make search; tha-the, you make; tse i" da, you are

bidden; e-gi-a, said to him; bi, they; a, they said, 84, 112.

5. Ha, O; wi-tsu-shpa, my grandchildren; e, said; tsi-the, quickly;

a, they said, 86.

}. Zhir-ga, the little ones; ni, water; a-ga-ha, on the surface of; ba,

they; tho®-ta, possible; zhi, not; e-sha, you have said; bi® da,
you have, 87, 113, 138.

. Ho-to®-be, soenulhe pa-xe, I make; tse, that I shall ; e-sha, you

say; ba do®, ‘iloraeeees 88, 114, 139.

3. Ho-to®-be, search; pa-xe, I Pane ta, shall; mi-kshe i" da, I shall

do so, I who sit, 89, 115, 140.

9. Ni, water; ki-mo®-ho", against the wind or current; xtsi, verily;

a, they said, 90, 116, 141.

70. Ni, water; a-to"-thi", running upon; e-go", as though; kshe, went

forth; a, they said.

. Ni, water; u-ba-sho", a turn therein; wi”, one; hi, arrived there:
d oT ? > ? p] , 2

kshe, as he went forth; a, they said.

. He-go", possible; a-zhi a, it is not; wi-tsu-shpa, my grandchil-

dren; e, said; tsi-the, quickly; a, they said, 94, 119, 144.

73. He-go", possible; a-zhi, it is not; tho"-zha, although, 95, 120, 145.
. Ni, water; a-ga-ha, upon the surface; no", habitually; mo™-bthi®,

my walk of life; a-thi™ he, i da, in my goings forth, 97, 121, 146.

. Zhir-ga, the little ones; zho-i-ga, bodies; o®-the, make of me; ta,

shall; i tse a-tha, they shall, 96, 122, 147, 394, 415, 433, 451.

‘ Zhi®-ga, the little ones; zho-i-ga, podins: o"-tha, make of me; bi,

they; do", when; a, they said, 78, 98, 100, 102, 123, 125, 127,
148, 150, 152.

81. Tse-xo-be e-go", spiderlike; kshe, lying; no", the; a, they said.
83. Zhir-ga, the little ones; ni, water; a-ga-ha, on the surface of; ba,

they; tho®-ta, possible; zhi a, it is not; wi-tsi-go-e, O, my
grandfather; e-gi-e, said to him; a-ka, they, 111, 136, 164.

ke . ep Ol ee Bi eh ee ee te

An

LA FLESCHE] TRIBAL RITES——-LITERAL TRANSLATION 565

85.

Oe

92.

93.

E-gi-a, they have said; bi a, they have; wi-tsi-go-e, O, my grand-
father; e-gi-e, said to him; a-ka, they.

Ni, water; a-mo®-thi", walking upon; e-go", as though; kshe, as
he went forth; a, they said.

Ni, water; u-ba-sho", a turn therein; we-tho®-ba, a second; thi®-
kshe, the sitting; a, they said.

E-dsi, close to it; xtsi, verily; hi, arrived at; thi®-kshe, he sat;
a, they said.

. She, that; sho" 1" da, is enough, it is well, 265, 281, 287, 289, 321,

325, 391, 412, 487, 551.

. Ga, these, the words spoken; no®-zhi® da, stand, they shall, 129,

402.

. Wi-co"-ga, my younger brother; e-gi-e, said to him; a-ka, they,

243, 311, 384, 404, 425, 442, 462, 471, 525, 546.

. Ni a-mo"-thi", walker upon the water; e-de, a; a, they said.
. Ba-sho®-sho", in a zigzag line; the, went; kshe, as he went forth;

a, they said.

. Ni, water; u-ba-sho", a turn therein; tha-bthi", a third; hi,

arrived at; a, they said.

. Ki-cda, leech; mo®-ge, breast; zhu-dse, red; kshe, the long; a,

they said.

. U-to™-be, search; tha-the, you make; tse a, shall; wi-tsi-go-e, O,

my grandfather; e-gi-e, said to him; a-ka, they, 166.

. Ki-gthi-do®-do", pulling himself repeatedly; the, went; kshe, as

he went forth; a, they said.

3. Ni, water; u-ba-sho", a turn therein; do-ba, four or fourth; hi,

he arrived at; kshe, as he went forth; a, they said.

. E-go", to be so; tho™-ta, possible; zhi a, it is not; wi-tsu-shpa,

my grandchildren; e, said; tsi-the, quickly; a, they said.

. E-go", to be so; tho®-ta, possible; zhi, not; tho™-zha, although.
. Ho®-ba, days; tha-gthi*, good, peaceful; xtsi, verily; shki, and;

a, they said.

. I-the, live to see; ki-the, cause themselves to; tai tse a, they

shall; zhi®-ga, the little ones.

62. O-pxo®, elk; to", standing; no®, the; a, they said, 169.
5. Zhit-ga, the little ones; ni, water; a-bi-¢e, to become dry; tha,

they cause; ba, they; tho"-ta, possible; zhi a, it is not; wi-tsi-
go-e, O, my grandfather; e-gi-e, said to him; a-ka, they.

. Mo*-ki-ci"-dse, upon the earth threw himself; tsi-the, suddenly;

do, he did; a, they said, 179, 189, 198.

. Mo®-thi®-ka, earth, soil; sha-be, the dark; thi"-kshe, sitting the;

a, they said, 211.

2. Ga, by blows; wa-to™-1", brought to sight; thit-kshe, as he sat;

a, they said.

. Ha, O; wi-zhi®-the, my elder brothers; e, saying; to", stood; a,

they said, 182, 192, 201, 206, 250, 273, 276, 318, 342, 472, 477.

566

174.

THE OSAGE TRIBE (BrH, ANN. 36

We-shno", grateful; wi-gi-tha, I am causing you to be; bi a, I
am; wi-zhi®-the, my elder brothers; e, saying; to®, stood; a,
they said, 183, 193, 202, 229.

5. Zhi-ga, the little ones; mi, sun; hi-e, the setting of; ge, the;

ta, in the direction of, 184, 194, 203, 223, 230, 235, 367, 377,
555. ;

76. We-go®-tha, with which to make supplications; a-thi, to have

or to use; mo®-thi", in their life’s journey; bi, they; do", when;
shki, and; a, they said, 186, 195, 204, 215, 364.

. We-go"-tha, their supplications; da-do", whatever may be de-

sired; i-thu-ts’a-ga, fail to obtain; zhi, not; ki-the, cause
themselves to; mo®-thi®, in their life’s journey; ta i tsi™ da,
they shall, 187, 196, 205, 219, 365, 373, 378.

. We-tho®-bi-o”, a second time; xtsi, verily; a, they said.
. Mo®-thi"-ka, earth or soil; to-ho, blue; thit-kshe, the sitting;

a, they said, 220.

. Ga, by blows; hi-tho®-be, made to appear, exposed; to", stood;

a, they said, 191, 200.

. We-go"-tha, as a sign of supplication; a-thi", have or use; mo®-

thi", in their life’s journey; ta i tsi" da, they shall, 236.

. We-tha-bthi"-o", a third time; xtsi, verily; a, they said.
. Mo®-ha, earth or clay taken from a bank or cliff; zhu-dse, red;

thi-kshe, the sitting; a, they said, 227.

. [-do-bi-o", a fourth time; xtsi, verily; a, they said.

Mo?-thi"-ka, earth or soil; ¢i, yellow; thi"-kshe, the sitting; a,
they said, 233.

. Ho™-ga, a sacred person; O-pxo"-to®-ga, Great-elk; wi, I am;

a-to"-he, I who stand here.

. Ho™-ga, a sacred person; Mo®-thi®-ka-zhi"-ga, Little-earth; wi,

I am; a-to™-he, I who stand here.

. Ho™-ga, a sacred person; Mo®-thi-ka-ga-xe, Earth-maker; wi,

I am; a-to™-he i® da, I who stand here.

. Ho®-ga, asacred person; Mo*-zho"-ga-xe, Maker-of-the-land; wi,

IT am; a-to" he i" da, I who stand here.

212. Ba-ha, held aloft to view; to®, he stood; a, they said, 228.

. Ga, this, the dark soil; thi®-kshe, sitting; a, they said.
4, Wa-thi"-e-cka, without a purpose; she mo", I have made; mo"

zhi 1° da, I have not.

. I-k-k’o", put upon-the face as a sign; mo®-thi®, in their life’s

journey; bi, they; do", when; shki, and.

. I-shta, eyes; i-ga-bi-zhe, winkers, the lids; kshe, that lay; no*,

the; shki, even that; a, they said.
Do-ka, moist with tears; ga-xe, makes; the, as he wanders; no?,
when; shki, even; a, they said.

. The, this, the blue earth; shki do”, also.

ee eee

Pm

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 567

222. We-ki-k’o", for ceremonial use; wi-kchi-xa, I have made for you;
bit da, I have.

224. We-go"-tha, to use in their supplications; a-thi®, have; mo®-thi",
in their life’s journey; ta ba do®, they shall; a, they said.

225. Da, things of whatever kind; i-thu-ts’a-ga, fail to obtain; zhi,
not; mo®-thi®, as they travel the path of life; ta ba do", they
shall; a, they said.

231. We-go®-tha, use in your supplications; a-shni, you carry with
you; ba, you; she, as you go forth; do", when; shki, and;
a, they said. ,

232. Da-do", whatever things or efforts you may make; i-sdu-ts’a-ga,
fail to obtain or to sueceed; zhi, not; ta i tsi" da, you shall.

234. He, that; shki do, also; a, they said, 301, 350, 360, 369, 505,508.

236. We-go"-tha, use in their supplications; a-thit, have; mo®-thi",
as they travel the path of life; tai tsi" da, they shall.

237. Da, things, or efforts; i-thu-ts’a-ga, fail to obtain or to succeed;
zhi, not; mo®-thi®, in their life’s journey; ta i tsi® da, they
shall.

240. Da, things (living enemies); ni-the, permit to live; thi®-ge,
none; o"-ni-ka-shi-ga, we are a people; bi" da, we are.

241. Edsi, at that place, present; zhi, not; the, being; thi"-ge, none;
o®-ni-ka-shi-ga, we are a people; bi" da, we are, 256, 490.

242. [-gtho"-ga, puma; zhu-i-ga, body; the, made of; to", standing;
no®, the; a, they said, 310, 383, 400, 424, 441, 461, 524, 535
545.

245. Thi-co*-ga, your younger brother; gi, returning; thi", moving;
we-to"-1" da, there are signs, 315.

246. I-shno"-shno" the, tripping as he hastens; xtsi, verily; thi® da,
as he moves, 467.

247. I-to®-thi"-thi"-ga-ga, running from time to time as he hastens;
thi2 da, as he moves, 468.

248. U-gi-ki-a, speak to him, he who is yours; ba, you; thi", ha,
move ye forth, 316, 469.

249. U-gi-ki-e, to speak to him; a-tsia-tha, hastened; ba, they; do",
and; a, they said, 317, 470.

251. Ni-ka-shi-ga, a person; wi", a, one; e-dsi, there, at a certain

place; a-ka, is; wi-zhi®-the, my elder brothers; e, saying; to®,

stood; a, they said.

252. No®-pe-wa-the, a fear-inspiring one; xtsi, verily; bi a, he is;

wi-zhi"-the, my elder brothers; e,saying; to", stood; a, they

said, 479.

253. Ni-ka-shi-ga, persons; the o®-ga thi", we who here move; e-go°,

resembles; xtsi, verily; bi" da, he does.

255. No®, look you; da, things of whatever kind, enemies; ni-the,
permit to live, to escape; thi®-ge, none; o"-ni-ka-shi-ga, we are
a people; bi, we are; e-pshe 1" da, I have said, 330, 489.

THE OSAGE TRIBE [ETH, ANN, 36

. Ni-ka-shi-ga, person; be, whoever; thi", he who moves, lives;

shki do", he may be; a, they said.

. Wa-no®-xe, spirits; a-dsi, there, in the place where they dwell;

the, to go; o®-the, we cause him to; ta i tsi" da, we shall, 266,
327, 329, 492.

. Ni-ka-shi-ga, person; be, whoever; zhi®-ga, little one; i-ta,

whose; the, he; shki do", may be; a, they said.

. Ki, lay down upon the ground; i-he o*-the, we make him to lie;

ta i tsi” da, we shall.

. Ta, contraction of the word e-ta, in that direction, where stands

the person; xtsi, verily; a-tsia-tha, they hastened; bi, they, a,
they said.

2. U-ba-no™-the, ceremonial pause; wi", one; ga-xe, made; a-ka,

they, 332.

. U-ba-no"-the, ceremonial pauses; do-ba, four; hi, arriving at;

he-the, stood in line, abreast as though laying down of a line;
a-ka, they, 333-334, 495.

. The, there, yonder; a-ka, he is, he stands; wi-zhi*-the, my elder

brothers; e, saying; to", he, the messenger, stood; a, they
said, 335, 496.

. We-a-ba-¢u, pointer, forefinger, index finger; a, they said, 337.
. Lu-gthe, thrust into their mouths; a-tsia-tha, hastily; a-ka,

they.

. I-u-gtha-kshi", moistened in their mouths; a-tsia-tha, hastily ;

bi, they; do", then; a, they said.

Ni-ka-shi-ga, the person, 296.

Ho®-ga, a sacred person; bthi® a, I am; wi-zhi"-the, my elder
brothers; e, saying; to", stood; a, they said.

. Wi-zhi"-the, my elder brothers; a, they said.
. I-e-wa-cka, he speaks clearly (our language); bi a, he does;

wi-zhi"-the, my elder brothers; e, saying; to®, stood (the
Puma); a, they said.

. Ho®-ga, a sacred person; Wa-tse-gi-tsi, He-who-comes-from-the-

midst-of-the-stars; wi, I am; a-to™ hei" da, I who stand here.

. Wi-zhit-the, My elder brothers; e, saying; to", stood (he, the

stranger); a, they said, 318, 472, 477.

. Zhi®-ga-ga-hi-ge, Young-chief; wi, I am; a-to™ he i" da, I who

stand here.

. Wa-tse-ga-hi-ge, Star-chief; wi, I am; a-to™ he i" da, I who

stand here.

. Wa-tse-ga-wa, Radiant-star; wi, I am; a-to™ he i" da, I who

stand here.

. Wa-tse-mo"-i", Star-that-travels; wi, I am; a-to"™ he i" da, I who

stand here.

. Zhi®-ga-ga-hi-ge, Young-chief; a, they said, 292.

LA FLESCHB] TRIBAL RITES—LITERAL TRANSLATION 569

309.

314.

319.

320.

323.

324,

326.

328.

336.

338.
339.

. Zha-zhe, name; tha-ki-to", you shall make to be yours; mo®-ni,

as you travel the path of life; tai tsi" da, you shall, 285.

. Wa-tse-ga-wa, Radiant-star; shki, also; a, they said, 294.
. We-shno?, grateful; wi-gi-the a, [ am causing you to be; wi-zhi®-

the, my elder brother; e, saying; tsi-the, quickly; a, they said.

. U-xthi, malice, hatred, anger; thi"-ge, having none; o®-ki-the,

we shall make ourselves to be; tai tse a, we shall; wi-co®-ga,
my younger brothers; e-ki-e, said to one another; tho®-ka,
they.

. Zha-zhe, name; o°-ki-to", make to be ours; tai tsi® da, we shall,

302, 353, 355, 358, 509, 511, 515, 517, 519.

3. Zha-zhe, name; o"-ki-to", make to be ours; tai tse a, we shall;

wi-co"-ga, my younger brothers; e-ki-e, said to one another;
tho®-ka, they, 295, 299, 304, 351, 571, 574, 577.

. Le-wa-cka, he speaks clearly; e-sha bi no®, you have said; a,

they said.

. Le-cka-wa-the, Clear-speaker or Speaks-fluently; shki, also.
. Pa-thi®, stranger; e-go", like one; e-sha bi no", you have said;

a, they said.

. Pa-thir-ho®-ga, The-sacred-stranger; shki, also.
. We-ki-k’o", articles for ceremonial use; wa-thi®-ga bi" da, we

have no; e-ki-e, said to one another; a-ka, they, 366, 380, 405,
423, 443, 460.

Ci-thu-¢e, footsteps they took; a-tsia-tha, hastened forth; ba,
they; do", and; a, they said, 331, 493.

He-dsi, there, at that moment; xtsi, verily; gi, homeward; thi,

moving; a, they said, 465.

Wa-dsu-ta, animal; tho"-tse, appearing to be of importance ;
xtsi, verily; wi", an, one; a, they said, 473.

He-dsi, there, at a certain place; a-ka, is; wi-zhi®-the, my elder
brothers; e, saying; to", stood; a, they said, 474.

Wi-¢o"-ga, my younger brother; a-ka, he, 481.

Wa-dsu-ta, animal; tho"-tse, of some importance; xtsi, verily;
wi", an, one; e-dsi, there, at a certain place; a-ka, is; bi® da,
he has said.

Thi-to-ge, make haste; gtha, act quickly; ba, ye; thi, ha, as
you move, 488.

Wa-dsu-ta, animal; be, whoever; zhi®-ga, little one; i-ta i, theirs;
shki do®, may be, 491.

Wa-no"-xe, spirits; a-dsi, there, where they dwell; the, go;
o®-the, we cause; ta bi, we shall; e-pshe i* da, I have said.

J-u-gtha-sho", moistened in their mouths; a-ka, they.

A-ba-¢u, pointed at him; a-tsia-tha, proceeded to; bi, they; a,
they said.

570

340.

341.

386.

387.

388.

THE OSAGE TRIBE [ErH. ANN. 36

Hi, hairs or feathers; ga-ta-the, struck it and made its feathers
to scatter; i-he-the, made the animal to lie in death; a-ka,
they.

He-dsi, at that moment; xtsi, verily; hi-e-ha, they arrived upon
the spot; a-ka, they.

. Mi-xa, a swan; bi a, it is; wi-zhi"-the, my elder brothers; e, they

said; tsi-the, quickly; a, they said.

. Mi-xa-cka, a white swan; bi a, it is; wi-zhi™-the, my elder

brothers; e, they said; tsi-the, quickly; a, they said.

. We-ki-k’o", a ceremonial article; o°-tha, we make of it; ba-tho",

it is fit that we; tsi da, we shall.

. We-ki-k’o", a ceremonial article; o"-the, we make of it; ta i tsi”

da, we shall, 361.

. Ci, feet; sha-ba, dark in color; bi® da, it is.
. Pa, head; sha-ba, dark in color; bi® da, it is.
. Hi", hairs or feathers; ¢ka, white; ga ge, these; shki, also; a,

they said.

. Mi-xa-¢ka, White-swan; shki, also; a, they said.
. Wa-zhi"-ga-cka, White-bird; shki, also; a, they said.
. Zhir-ga, the little ones; zha-zhe, these names; ki-to®, they sball

make to be their own; mo®-thi", as they travel the path of
life; ta i tsi® da, they shall.

. Mo®-sho®-¢ka, White-feather; shki, also; a, they said.
. Gi-ha, skin of the feet; sha-be, dark in color; ga, these; shki,

also; a, they said.

. No®-xthe, charcoal for ceremonial use; o°-gi-the, we shall make

of it, the color (symbolically); ta i tsi® da, we shall, 375.

. Mi-xa-cka, white swan; wi", a, one; ts’e, dead; o®-tha, we caused

it to be; bi no®, that one; a, they said.

. Ta-hi u-sdo-zha, curve of its neck; ga, this; thi"-kshe, the

sitting; a, they said.

. Wa-xthe-xthe, war standard; 0®-gi-the, we make of it; ta i tsi®

da, we shall.

. Wa-xthe-xthe, war standard; o®-gi-the, we make of it; o"-mo?-

thi®, in our life’s journey; bi, we; do®, when.

4. Pa, tip of the bill; sha-be, the dark color; ga, this; tse, standing;

a, they said.

. No®-xthe, charcoal; 0®-gi-the, we make of it; o°-mo®-thi®, in our

life’s journey; bi, we; do®, when; a, they said.

A-ba-do, a small hill; a-tha-k’a-be, on the side of; dsi, there;
xtsi, verily; a, they said.

*T® sha-gtha, fragment of a rock; thi®-kshe, the sitting; no", the;
a, they said.

He-dsi, there, at that moment; xtsi, verily; a-thi®, carrying it in
his hands; gi, he came home; a, they said, 410, 429, 447, 528,
538, 549.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 571

389.

The, this, the fragment of a rock; ho", what; a-zhi"-tha, think
you; wi-zhi®-the, my elder brothers; e, said; tsi-the, quickly;
a, they said, 411, 430, 448, 529, 539, 550.

. The, this; we-kik’o", ceremonial article; o®-tha, we make of;

ba, we; tho®-tse, i" da, it is fitting.

. Zhi®-ga, the little ones; we-ki-k’o", ceremonial article; tha, make

of it; ba, they; tho" ta, fitting; zhi a-tha, not.

. Zhi®-ga, the little ones; we-ki-k’o®, ceremonial article; tha, make

of it; ba, they; tho® ta, fitting; zhi, not; tho"-zha, however,
414, 432, 449. :

. Zhit-ga, the little ones; zhu-i-ga, bodies; the, make of it; ta i

tse a-tha, they shall, 415, 433, 451.

. Zhi®-ga, the little ones; zhu-i-ga, bodies; the, make of it; mo?-

thi®, in their life’s journey; bi, they; do®, when; a, they said,
398, 400, 416, 418, 420, 434, 436, 438, 452, 454, 456.

. Zhi®-ga, the little ones.
. A-ba-do, asmall hill; a-ga-ha, on the top of; xtsi, verily; a, they

said.

. “If da-po-ki, rock that explodes with heat; thit-kshe, sitting;

no®, the; a, they said.

. Zhi-ga, the little ones; we-ki-k’o", ceremonial article; tha, make

of it; ba, they; tho®-ta, fitting; zhi a, it is not; wi-¢o™-ga, my
younger brother; e-gi-e, said to him; a-ka, they.

. U-to™-be, search; ga-xa, you make; thi" ha, go forth, 444, 463.
. A-thi®, a ridge; u-ta-no", a gap; xtsi, verily; ge, the; dsi, there;

a, they said.

. ’P-zhu-¢ka, white rock; thit-kshe, the sitting; a, they said.
. The, this; we-ki-k’o", ceremonial article; tha, make of it; ba,

they; tho® tse a, let them; wi-zhi®-the, my elder brother;
e, saying; to", he stood; a, they said.

. ’I® zhu-¢i; thit-kshe, the sitting; a, they said.
. Zhin-ga, the little ones; zhu-i-ga, bodies; tha, make of it; ba,

they; tho™ tse a-tha, it may be fitting.

. U-no®, old age; a bi, spoken of; shki, also.
. Lthe, live to see; ki-the, cause themselves to or enable them-

selves to; mo®-thi®, in their life’s journey; tai tse a, they shall;
zhit-ga, the little ones.

. Wi-co"-ga, my younger brother; gi, returning; thi", moving;

we-to"-1" da, there are signs; e-ki-e, said to one another;
tho-ka, they.

. Wa-dsu-ta, animal; no™-pe-wa-the, fear-inspiring; xtsi, verily;

bi a, he is; wi-zhi"-the, my elder brothers; e, saying; to", he
stood; a, they said, 479.

. (i, feet; zha-ta, cloven; bi® da, he is.
. He, horns; a-gthe, set upon his head; a-ka i” da, he has.

THE OSAGE TRIBE [eTrH. ANN. 36

. Ha, O; wi-zhi"-the, my elder brothers; e-ki-a, said to one an-

other; bi, they; a, they said.

. Wi-co®-ga, my younger brother; a-ka, he.
. Wa-no®-pe, in fear, alarm; xtsi, verily; a-gthi, he has come home

a-ka i" da, he has.

. Wa-dsu-ta, animal; wi", an, one; e-dsi, there, in a certain place.

to", standing; a, they said.

. No®-pe-wa-the, fear-inspiring; xtsi, verily; to", he stands; a

they said.

. (i, feet; zha-ta, cloven; e, said; a-ka i" da, he has.
. He, horns; ge, the; e-to", even; a-gthe, he has upon his head;

e, said; a-ka i" da, he has.

. She, that; sho" i" da, is well; e-ki-e, said to one another; tho"-ka,

they.

. U-ba-no"-the, a ceremonial pause; wi®-a-ha, one or the first;
) ? ? ?

i-he-the, in a line as though laid upon the ground; a-ka, they.

. U-ba-no"-the, ceremonial pause; do-ba, four or a fourth; hi he
? 2 ? ? )

arriving they made; a-ka, they.

. E-dsi, there, at the place; hi he tha, arriving at, stood in line;

bi, they; no®, when; a, they said.

. Wa-dsu-ta, animal, where stood the animal.
. Mi-ga, a female; a-ka, it is; wi-zhi"-the, my elder brothers;

e-ki-e, said to one another; tho®-ka, they.

. We-ki-k’o0", ceremonial article; o°-tha, we make of it; ba tho"

tse a, it is fit that we; wi-zhi"-the, my elder brothers; e-ki-e,
said to one another; tho®-ka, they, 503.

2. Xi"-ha, the skin; ge, the various parts; e-to™, even to the; a,

they said.

. No®-ka, the back; u-pa, the length and breadth of; ga, this;

kshe, that lies; a, they said.

. U-we-to™-i", significant in its usefulness; xtsi, verily; a-ka, it is;

wi-zhi"-the, my elder brothers; e-ki-e, said to one another;
tho"-ka, they.

. Mit, the skin, out of which is made the robe; ga, this; thit-kshe,

the sitting; a, they said.

. Zhi®-ga, the little ones; Mi"-tse-xi, Sacred-robe; shki, also; a,

they said.

. No®-ka-dsi-wi", Woman-of-the-spine; shki, also; a, they said.
. He, horns; ga-xa, that spread out; zhi®-ga, small; ge, the; shki,

also; a, they said.

. Pa, the head; thi®-kshe, the sitting; e-to®, even that; shki, also;

a, they said.

18. Tse-pa-ga-xe, Maker-of-the-head; shki, also; a, they said.

521. Ho-ga, Name of the Ho®-ga, subdivision; U-dse-the, fireplaces;

Pe-tho"-ba, seven; ni-ka-shi-ga, a people; bi® da, they who are.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 573

522

Xtha-xtha, craven or timid; thi®-ge, none; xtsi, verily; ni-ka-
shi-ga, a people; bi® da, they are.

3. Zhi®-ga, the little ones; mo®-hi", knife; tha, to make of; ba, they;

tho®-tse, they could; thi®-ge i" da, there is nothing; wi-¢o"-ga,
my younger brothers; e-ki-e, said to one another; tho®-ka, they.

. ’[®-ba-xtha, stone that flakes; kshe, the long; no, the; a, they

said.

. Zhi®-ga, the little ones; mo®-hi®, knife; tha, make of it; ba, they;
co fert) J)

tho®-tse a, let them; wi-zhi"-the, my elder brothers; e, saying;
to®, he stood; a, they said, 540.

. Zhit-ga, the little ones; mo®-hi", knife; tha, make of it; ba, they;
Od, J?

tho®-ta, fit; zhi i da, it is not.

. E-zhi-zhi-cka, not the right kind; u-to"-ga, not quite; wi-co®-ga,

my younger brother; e-gi-e, said to him; tho®-ka, they, 541.

4. No®, look you; zhi®-ga, the little ones; mo®-hi®, knife; tha, to

make of; ba, they; tho™-tse, fit; thi-ge, none or nothing;
e-pshe, i" da, I have said, 542, 544.

. Mo®-hi-¢i, flint; ¢a-gi, hard; kshe, long; no", the; a, they said.
. Mo®-hi®-¢i, flint (knife); i-ba, handle; btho-ga, round; zhu-dse,

red; kshe, long; a, they said.

. She, that; e-shno®, alone, or the very thing; u-tha-dse, you have
3 I ? ) y 5? °} y

been searching for; tha to® she a, as you stand there; wi-
¢o"-ga, my younger brother; e-gi-a, said to him; bi, they; a,
they said.

. Zhi®-ga, the little ones; mo®-hi, knife; tha, make of it; ba, they;

tho®-tse 1" da, it is fit.

. Zhi®-ga, the little ones; mo"-hit, knife; the, they. make of it;

mo*-thi®, in their life’s journey; ta i tse a, they shall; wi-
¢o"-ga, my younger brothers; e-ki-e, said to one another;
tho®-ka, they.

. Mo®-hi®, knife; gi-the, they make of it or use; mo®-thi®, in their

life’s journey; bi, they; do", when; shki, and; a, they said,
561, 563, 565, 567.

. Mot-hit, knife; gi-pa-hi, sharp enough for them to use; ki-the,

they shall cause it to be; mo®-thi®, in their life’s journey; ta i
tsi" da, they shall; zhi*-ga, the little ones.

. Tsi-zhu, the people of the Tsi-zhu division; zhi®-ga, little ones;

i-ta, theirs.

. Wa-zha-zhe, people of the Wa-zha-zhe division; zhi"-ga, little

ones; i-ta, theirs; e-tho®-ba, also.

. Mo®-hi®, a knife, gi-the, make of it or use it; mo™-thi®, in their

life’s journey; ta i tsi® da, they shall.

2. Mo®-hi*, knife; gi-sho"-tha, loose-jointed or broken; zhi, not;

ki-the, cause it to be; mo®-thi", in their life’s journey; ta i
tsi" da, they shall.

Or

“I

9:

10.

1

12.

16.

Wie

THE OSAGE TRIBE (ELH, ANN, 36

5D?

9. Mo"-hi", knife; zhu-dse, red; ga, this; kshe, long; shki, also; a,

they said.

. Zhi"-ga, little one; wo" shki do", any one of them; a, they said,

580.
Mo?®-hi*-zhu-dse, Red-knife; shki, also.

. Mo®-hi®-ho"-ga, Sacred-knife; shki, also; a, they said.

Ho®-ser’-cu Wi’-Gr-er

(Free translation, p. 239; Osage version, p. 428)

. E-dsi, at that time and place; xtsi, verily; a, they said; a bi® da,

it has been said; tsi, house; ga, in this, 3, 18, 19, 35, 51.

. Zhir-ga, the little ones; da-do™, what; ¢i, foot; ki-the, make for

themselves; ta, shall; ba, they; do", question word; a, they
said, 6.

. Sho-ka, an official messenger; Wa-ba-xi, the principal; to", the

standing; a, they said, 8.

. Wi-co™-ga, my younger brother; e-gi-a, said to him; bi, they; a,

they said.

. O-to®-be, search; ga-xa, to make; thi® ha, go thou forth; e-gi-a,

said to him; bi, they; a, they said.

Thu-e, promptly, hastily; xtsi, verily; the, went forth; do", and;
a, they said.

I", stone, rock or boulder; zhu-dse, red; thi-kshe, the, sitting;
no, the; a, they said.

Wi-zhi®-the, my elder brothers; e, he said; tsi-the, quickly; a,
they said.

The, this; zhi"-ga, the little ones; ¢1, foot; ki-the, make for them-
selves; mo™-thi", as they travel the path of life; ta i tsi" da,
they shall; e, he said; tsi-the, quickly; a, they said, 29, 45, 61.

. Zhi®-ga, the little ones; ¢i, foot; ki-tha, make for themselves; bi,

they; do", when; a, they said.

. Oi, foot; gi-ba-xtho-ga, to pierce as by thorns and sharp grasses;

zhi, not; ki-the, cause themselves to; mo®-thi®, as they travel
the path of life; ta i tsi" da, they shall; e, he said; tsi-the,
quickly; a, they said, 33, 50, 65.

Xa-dse, grasses, no™-sha-tha-ge, trample down, crush with the
foot; ki-the, cause themselves to; mo"-thi", as they travel the
path of life; ta i tsi" da, they shall; e, he said; tsi-the, quickly;
a, they said, 34, 49, 66.

Zhit-ga, the little ones; ¢i, foot; ki-the, make for themselves;
mo®-thi", as they travel the path of life; bi, they; do", when;
a, they said, 30, 32, 46, 48, 62, 64.

. Oi, foot; ki, when they make of it; i-ts’a, causes of death,

thi"-ge, none; ki-the, cause themselves to; mo™-thi", as they
travel the path of life; tai tsi" da, they shall; e, he said; tsi-the
quickly; a, they said, 31, 47, 63.

LA FLESCH J TRIBAL RITES—LITERAL TRANSLATION 575

20.

24.

60.

69.

bo

Or

Zhi®-ga, the little ones; da-do", what; ho®-be-ko", moccasin
strings; the, make of; mo™-thi", as they travel the path of life;
ta, shall; ba, they; do", question word; a, they said, 36, 52, 68.

. Ki-eda, leech; mo*-ge, breast; zhu-dse, red; kshe, the long; a,

they said.

Zhit-ga, the little ones; ho"-be-ko", moccasin strings; the, make
of it; mo®-thi", as they travel the path of life; tai tsi” da, they
shall; e, he said; tsi-the, quickly; a; they said, 38, 54, 70.

. Zhi®-ga, the little ones; ho®-be-ko", moccasin strings; the, make
bebo | ) : o>) Pi

of it; mo™-thi", as they travel the path of life; bi, they; do”,
when; a, they said, 39, 41, 55, 57, 71, 73.

Ho®-be-ko", moccasin strings; i-ts’a, causes of death; thi®-ge,
none; ki-the, cause themselves to be; mo®-thi", as they travel
the path of life; ta i tsim da, they shall; e, he said; tsi-the,
quickly; a, they said, 26, 42, 56, 74.

. Ho®-be-ko", moccasin strings; gi-ba-xa, break; zhi, not; ki-the,

cause themselves to; mo®-thi®, as they travel the path of life;
e, he said; tsi-the, quickly; a, they said, 40, 58, 72.

. Ho®-a-do", same as da-do", what; ¢i, foot; ki-tha, make of; bi,

they; go" no", shall; shki, and; a, hi" a, question words; e-ki-a,
said to one another; bi, they; a, they said, 43, 59.

J", stone, rock, or boulder; ¢a-be, black; thit-kshe, the sitting;
no®, the; a, they said.

. Ki-eda, leech; mo®-ge, breast; ¢a-be, black; kshe, the long; a,

they said.

. I", stone, rock, or boulder; shto®-ga, soft; ¢i-hi, yellow; thi"-

kshe, the sitting; no", the; a, they said.

. Ki-eda, leech; mo*-ge, breast; ¢i, yellow; kshe, the long; no®,

the; a, they said.

I", stone, rock, or boulder; shto®-ga, soft; sha-be, dark; thi®-
kshe, the sitting; no", the; a, they said.

Ki-eda, leech; mo"-ge, breast; sha-be, dark; kshe, the long; a,
they said.

Ky’-no® Wt’-a1-E

(Free translation, p. 242; Osage version, p. 431)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bit da,

it has been said; tsi, house; ga, in this, 3, 6, 9, 11, 16, 18, 21,
23, 45, 47.

Zhit-ga, the little ones; da-do", what; ki-no", symbolic painting;
gi-the, make use of; ta, shall; ba, they; do", an interrogative
particle; a, they said.

*[-zhi™-ga, small stones; do-ba, four.

. A-ki-ko", leaning against each other; i-tse-the, placed; a-ka, they.

Wc

1S).

31.

THE OSAGE TRIBE (ETH. ANN. 36

. Ca-zhi®-ga, twigs, dead branches of trees; ha-tho®-cka, an indefi-
¥ os oN) b] ?

nite size of land covered by trees, within reach; do", the; a,
they said.

Thi-btho"-btho"-xe, to break into pieces with a din; a-tsia-tha,
proceeded; a-ka, they.

. U-ba-mo*-xe, thrusting the pieces underneath or between the

stones; i-tse-the, placed them; a-ka, they.

2. Da-k’o, a light, glow; i-the, to spread afar; ga-xe, made; a-ka,

they.

. O-da-bthui a vibrating motion of the air with heat; i-the, to

spread afar; ga-xe, made; a-ka, they.

. Mo®-xe, the heaven; a-tha-k’a-be, the sides, the slopes of; do®,

the; a, they said.

. Da-zhu-dse, reddened with heat; i-no™-the, made them to sit;

a-ka, they.

Zhit-ga, the little ones; ki-no"™, symbolic painting; gi-the, make
of this, the reflection of the fire against the sky, the vibration
of the air with heat; tse a-tha, let them; e-ki-a, said to one
another; bi, they; a, they said.

Tsi-zhu, the Tsi-zhu division; U-dse-the, fireplaces; Pe-tho™-ba,
seven.

U-ca-ka, parts left untouched by the glow; thi®-ge, none; i-he-the,
made the mass of the people to lie.

2. Da-do", what; 1-tha-thu-¢e, bring forth with its influence; tse,

can; do", an interrogative particle; e-ki-a, said to one another;
bi, they; a, they said, 46.

. Tse-ha-wa-gthe, shield; zhu-dse, red; thi-kshe, the sitting; a,

they said, 30, 35, 40.

. I-tha-thu-ce, bring forth with its influence; tse a-tha, let it;

e-ki-a, said to one another; bi, they; a, they said, 49.
I-tha-thu-¢e, bring forth with its influence; kshi-tha, they cause
it to; bi, they; do", when; a, they said.

. Mi, sun; hi-e, the setting of; ge, the places; ta, from the direction

of, 32, 37, 42.

. Wa-pa-hi, sharp weapons; u-kia-sha, equal in numbers; thi®-ge,

none; a-thi®, bringing; a-hi, they come; bi, they; shki, and;
do®, when; a, they said, 33, 38, 43.

. Wa-pa-hi, sharp weapons; a-gtha, standing out from their bodies;

ba, they; zhi, not; ki-the, cause themselves to; mo®-thi", as
they travel the path of life; ta i tsi® da, they shall; e, said;
tsi-the, quickly; a, they said.

I-tha-thu-¢e, attract toward us; o"-gi-tha, we cause it to; bi, we;
do", when; a, they said, 36, 41, 51, 54.

LA FLESCHE] TRIBAL RITES

34.

39.

44,

or or
a On

bo

-

10.

LITERAL TRANSLATION 577

Wa-pa-hi, sharp weapons; a-bu-zha-ga, pass harmlessly by in
forked lines; bi, they; ki-the, cause themselves to; mo®-thi",
as they travel the path of life; ta i tsi" da, they shall; e, said;
tsi-the, quickly; a, they said.

Wa-pa-hi, sharp weapons; a-ki-tha-zha-ta, glance away on either
side; bi, they; ki-the, cause themselves to; mo®-thi", as they
travel the path of life; tai tsit da, they shall; e, said; tsi-the,
quickly; a, they said.

Wa-pa-hi, sharp weapons; ge-go", glance harmlessly away; bi,
we; o?-ki-the, we cause ourselves-to be; o®?-mo?-thi", as we
travel the path of life; ta i tsi" da, we shall; e, said; tsi-the,
quickly; a, they said.

Wa-ko"-da, god; Ho®-ba, day; do®, of the; thi®-kshe, the sitting;
a, they said, 50, 53.

Wa-ko"-da, gods; no"-wa-pa, feared by; bi, we; o®-mo®-thi", as
we travel the path of life; ta 1 tsi" da, we shall; e, said; tsi-the.
quickly; a, they said.

Wa-ko"-da, gods; e-shki do", even they, themselves; a, they said,

I"-dse, faces; u-wa-kia-ta, stare us in the; ba, they; zhi, not;
o®-mo?-thi", we travel the path of life; ta 1 tsi" da, we shall;
e, said; tsi-the, quickly; a, they said.

Ka’/-no® Wt’-GI-E

(Free translation, p. 247; Osage version, p. 433)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bi®

da, it has been said; tsi, house; ga, in this, 7, 13, 38.

Zhit-ga, the little ones; da-do", what; pi-tha-to", use for a girdle;
mo®-thi", as they travel the path of life; ta, shall; ba, they;
do®, interrogative particle; a, they said.

Tse-hi", buffalo hair; zhi®-ga, of the little one, the calf; thit-kshe,
the sitting; no", the; a, they said, 9.

Ga, this; pi-tha-to", use as a girdle; a-ka, they will.

Zhit-ga, the little ones; pi-tha-to", girdle; ki-the, cause them-
selves to use; mo®-thi®, as they travel the path of life; bi, they;
do®, when; a, they said.

T-ts’a, causes of death; thi®-ge, none; ki-the, cause themselves to;
mo®-thi", as they travel the path of life; ta i tsi® da, they shall;
e, said; tsi-the, quickly; a, they said.

Zhi®-ga, the little ones; da-do", what; wa-no®-p’i", neckband; the,
make of or use; mo?-thi", as they travel the path of life; ta,
shall; ba, they; do", interrogative particle; a, they said.

Ga, this; wa-no"-p’i", neckband; the, use; a-ka, they will.
2786—21——37

578
Wale

12.

29

THE OSAGE TRIBE [PrH. ANN. 36

Wa-no"-p’i®, neckband; the, make of or use; mo®-thi", as they
travel the path of life; bi, they; do", when; a, they said.

Wa-no"-p’i", neckband; i-ts’a, causes of death; thi™-ge, none;
ki-the, cause themselves to be; mo®-thi", as they travel the
path of life; ta i tsi" da, they shall; e, said; tsi-the, quickly;
a, they said.

. Tsiu-ge, mussel; thi®-kshe, the sitting; no®, the; a, they said, 16.
. Ga, this; wa-no"-p’i", gorget pendant; the, use; ta, shall; a-ka,

they.

. Ni, water, river; ki-mo"-ho", against the current; the, went forth;

do", did; a, they said.

. Niu-i-xa-xa, shallows where the waters rush over the rocks; ga,

this; thi"-kshe, sitting; a, they said.
Wa-ni-e-cka, without a purpose; she-mo", I have made; mo®-zhi
i da, I have not, 27, 31, 35.

. Ho-no®, old age; pa-xe i" da, I have made it to be, 23.
. Zhit-ga, the little ones; wo" shki, some may; i-ts’a, causes of

death; thi"-ge, none; ki-the, cause themselves to be; mo®-thi",
as they travel the path of life; ta i tsi" da, they shall; e, said;
tsi-the, quickly; a, they said.

Ni waters, rivers; ba-btha-xe, ripples, waves; ga ge, these; a,
they said.

Zhi®-ga, the little ones; zho-i-ga, bodies; 0®-tha, make of me; bi,
they; do", when; a, they said; 36.

O-no", old age; a bi, spoken of as; i-the, live to see; ki-the, cause
themselves to; mo?-thi®, as they travel the path of life; ta 1
tsi" da, they shall; e, said; tsi-the, quickly; a, they said.

. Niu-thu-ga, the hollow bed of the river; ga, this; thi"-kshe, sit-

ting; a, they said.

Zhi®-ga, the little ones; thi-e, the trunk of the body; u-thi-xthu-
k’a, the hollow part; the, make of it; mo®-thi", as they travel
the path of life; bi, they; do", when; a, they said.

. Thi-e, trunk of the body; u-thi-xthu-k’a, the hollow part; i-ts’a,

causes of death; thi"-ge, none; ki-the, cause themselves to be;
mo*-thi?, as they travel the path of life; ta 1 tsi® da, they shall;
e, said; tsi-the, quickly; a, they said.

_ Ni, water, river; u-ca-gi, the strong part, the current; ga, this;

kshe, that here lies; a, they said.

Zhi®-ga, the little ones; ni-a-ko", windpipe; the, make of it; mo*-
thi®, as they travel the path of life; bi, they; do", when; a, they
said.

3. Ni-a-ko", windpipe; i-ts’a, causes of death; thi"-ge, none; ki-the,

cause themselves to be; mo®-thi®, as they travel the path of
life; ta i tsi da, they shall; e, said; tsi-the, quickly; a, they
said.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 579

34. Ni, water, river; i-to®-thi®-a-ha, in front of me; ga-gthe-ce, that
ripples; ga, this; kshe, that lies; a, they said.

37. Mo*-ge, breast; ga-gthe-¢e, furrows, wrinkles of age; a bi, spoken
of as; i-the, live to see; ki-the, cause themselves to; mo®-thi®,
as they travel the path of life; ta i tsi” da, they shall; e, said;
tsi-the, quickly; a, they said. :

39. Wo® shki do®, and it shall so happen; a, they said.

40. Ho®-ba, days; tha-gthi", good, calm, peaceful; shki, and; u-hi,
arrive at and enter; a-ki-the, I cause myself to; a-thi" he, as I
travel in the path of life; no" i" da, I do.

41. Zhi,ga, the little ones; ho™-ba, days; tha-gthi", good, calm, peace-
ful; shki, and; u-hi, arrive at and enter; ki-the, cause them-
selves to; mo®-thi", as they travel the path of life; ta 1 tsi® da,
they shall; e, said; tsi-the, quickly; a, they said.

Wa’-GI-THU-GE W1’-GI-E
(Free translation, p. 249; Osage version, p. 435)

1. He-dsi, at that time and place; xtsi, verily; a, they said; a bi" da,
it has been said; tsi, house; ga, in this, 19, 50.
2. Wa-xo-be, a sacred object; pi-zhi, mysterious; a, they said.
. L-gi-k’u-tse, to test its mysterious powers; ta, that; ba, they;
do", may; a, they said.
4. Wa-ci-thu-ce, an object toward which they may direct their
footsteps; u-ki-dse, seek for themselves; ta, shall; a-ka, they.
. U-k’u-be, valley; wi", a, one; a-¢i-thu-ca, they directed their
footsteps toward; ba, they; do", did; a, they said.
6. U-k’u-be, valley; wit, one; e-cka, indeed; e-wa-ka, they meant;
zhi, not; a-ka, they:
. Wa-dsu-ta, animal, buffalo; wi", one; a-ci-thu-¢a, they directed
their footsteps toward; ba, they; do”, did; a, they said.
8. Wa-dsu-ta, animal; wi, one; e-cka, indeed; e-wa-ka, they meant;
zhi, not; a-ka, they.
9. Wa-dsu-ta, animals; u-ba-tse, group; wi", one; a-ki-gtha-thi", that
keep themselves; no® no", habitually; a, they said.
10. Ga, those; a-ci-thu-ca, directed their footsteps toward; a-tsia-tha,
they proceeded; bi, they; a, they said, 14, 26, 31, 42, 57, 61.
11. Wa-dsu-ta, animals; u-ba-tse, group; wi", one; e-¢ka, indeed;
e-wa-ka, they meant; zhi, not; a-ka, they. Fe
12. Mi, sun; hi-e, setting; ge, the places; ta, in that direction, 29,
44, 59.
13. Ni, river; u-ga-xthi, bend; wi", one; e-dsi, there; no™ no", is; a,
they said.
15. Ni, river; u-ga-xthi, bend; wi", one; e-¢ka, indeed; e-wa-ka, they
meant; zhi, not; a-ka, they.

ww

or

“I

580 THE OSAGE TRIBE [ELH. ANN. 36

16. Tsi-zhi®-ga, little house; wi", one; a-ci-thu-¢e, directed their foot-
steps toward; a-ka, they, 33, 47, 63.

17. Zhi®-ga, the little ones; wa-ci-thu-ce, direct their footsteps
toward these; mo®-thi®, as they travel the path of life; bi,
they; do", when; a, they said, 34, 48, 64.

. Wa-ci-thu-ce, the act of of taking footsteps; gi-o-ts’e-ga, easy
for them; ta, that it may; ba, they; sho", purpose; a-ka, they,
35, 49, 65.

20. Wa-ci-thu-ce, direct their footsteps; ga no", toward what; shki,

and; a, hi” a, interrogative particles; e-ki-a, said to one another;
bi, they; a, they said, 36, 51.

21. U-k’u-be, valleys; tho®-ba, two; a-ci-thu-¢a, direct their footsteps
toward; ba, they; do", did; a, they said.

22. U-k’u-be, valleys; tho™-ba, two; e-cka, indeed; e-wa-ka, they
meant; zhi, not; a-ka, they.

23. Wa-dsu-ta, animals; tho®-ba, two; a-ci-thu-ca, direct their foot-
steps toward; ba, they; do®, did.

24. Wa-dsu-ta, animals; tho"-ba, two; e-cka, indeed; e-wa-ka, they
meant; zhi, not; a-ka, they.

25. Wa-dsu-ta, animals; u-ba-tse, groups; tho"-ba, two; a-ki-gtha-
thi", that keep themselves together; no™ no", habitually; a,
they said, 27.

28. E-cka, indeed; e-wa-ka, they meant; zhi, not; a-ka, they.

30. Ni, river; u-ga-xthi, bends; tho™-ba, two; e-dsi, there; no® no®,
are; a, they said.

32. Ni, river; u-ga-xthi, bends; tho"-ba, two; e-¢ka, indeed; e-wa-ka,
they meant; zhi, not; a-ka, they.

37. U-k’u-be, valleys; tha-bthi", three; a-¢i-thu-¢a, direct their foot-
steps toward; ba, they; do", did; a, they said.

38. U-k’u-be, valleys; tha-bthi", three; e-¢ka, indeed; e-wa-ka, they
meant; zhi, not; a-ka, they.

39. Wa-dsu-ta, animals; tha-bthi", three; a-ci-thu-ca, direct their
footsteps toward; bi® da, they did.

40. Wa-dsu-ta, animals; tha-bthi", three; e-¢ka, indeed; e-wa-ka, they
meant; zhi, not; a-ka, they.

41. Wa-dsu-ta, animals; u-ba-tse, groups; tha-bthi®, three; a-ki-
gtha-thi, keep themselves together; no® no", habitually; a,
they said.

43.6 Wa-dsu-ta, animals; u-ba-tse, groups; tha-bthi", three; e-¢ka,
indeed; e-wa-ka, they meant; zhi, not; a-ka, they.

45. Ni, river; u-ga-xthi, bends; tha-bthi", three; a-¢i-thu-ca, direct
their footsteps toward; bi® da, they did.

46. Ni, river; u-ga-xthi, bends; tha-bthit, three; e-cka, indeed:
e-wa-ka, they meant; zhi, not; a-ka, they.

—
oo

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 581

52

53.

54.

55.

56.

58.

60.

62.

U-k’u-be, valleys; do-ba, four; a-ci-thu-¢ca, direct their footsteps
toward; bi® da, they did.

U-k’u-be, valleys; do-ba, four; e-¢ka, indeed; e-wa-ka, they
meant; zhi, not; a-ka, they.

Wa-dsu-ta, animals; do-ba, four; a-ci-thu-ca, direct their foot-
steps toward; bi® da, they did.

Wa-dsu-ta, animals; do-ba, four; e-cka, indeed; e-wa-ka, they
meant; zhi, not; a-ka, they.

Wa-dsu-ta, animals; u-ba-tse, groups; do-ba, four; a-ki-gtha-thi’,
that keep themselves; no" no", habitually; a, they said.

Wa-dsu-ta, animals; u-ba-tse, groups; do-ba, four; e-cka, indeed;
e-wa-ka, they meant; zhi, not; a-ka, they.

Ni, river; u-ga-xthi, bends; do-ba, four; e-dsi, there; no® no®, are;
a, they said.

Ni, river; u-ga-xthi, bends; do-ba, four; e-cka, indeed; e-wa-ka,
they meant; zhi, not; a-ka, they.

Wr'-ai-E To%-Ga

(Free translation, p. 254; Osage version, p. 437)

. He-dsi, at that time and place; xtsi, verily; a, they said; a bi" da,

it has been-said; tsi, house; ga, in this, 3, 6, 11, 16, 20, 23, 25,
29, 31, 35, 39, 42, 46, 49, 51, 58, 63, 65, 76, 80, 89, 96, 101, 106,
110, 113, 118, 122, 141, 146, 151, 155, 162, 165, 173, 176, 180,
182, 187, 193, 200, 204, 213, 224, 233, 235, 245, 255, 267, 270,
275, 279, 282, 284, 286, 289, 292, 297, 303, 307, 310, 312, 317,
321, 324, 328, 331, 333, 337, 341, 344, 348, 352, 356, 359, 362,
366, 370, 375, 378, 381, 385, 387, 391, 395, 397, 400, 402, 407,
410, 412, 414, 417, 420, 422, 427, 429, 431, 433, 435, 440, 443,
448, 450, 455, 458, 461, 464, 467, 470, 472, 476, 480, 482, 487,
493, 496, 498, 502, 504, 509, 513, 516, 518, 522, 525, 532, 536,
540, 544, 548, 551, 555, 557, 560, 563, 566, 569, 572, 575, 580.

. Tsi-zhu, the Tsi-zhu division; u-dse-the, fireplaces; pe-tho™-ba,

seven; bi, they; a, they said.

. Wi-co"-ga, my younger brothers; e-ki-e, said to one another;

a-ka, they, 47, 102, 147, 183, 293, 403, 451, 494.

. Wo®-da, it seems certain; hiu-dse, below; ta, there; o°-ga-tha,

we go to dwell; ba, we; tho®-ta, possible; zhi i® da, it is not;
e-ki-a, said to one another; bi, they; a, they said.

. Sho-ka, messenger; wa-ba-xi, principal; to", the standing; a, they

said, 12, 52, 66, 78, 90, 107, 111, 123, 132, 142, 152, 156, 167,
188, 194, 205, 215, 225, 236, 246, 256, 298, 304, 325, 345, 376.

. Wi-co"-ga, my younger brother; e-gi-e, said to him; a-ka, they,

108, 153, 189, 299, 314, 322, 334, 342, 353, 371, 388.

582 THE OSAGE TRIBE (ETH, ANN. 36

9. Wo®-da, it seems certain; hiu-dse, below; ta, there; o®-ga-tha, we
go to dwell; ba, we; tho®-ta, possible; zhi 1" da, it is not; e-gi-a,
said to him; bi, they; a, they said.

10. O-to-be, search; ga-xa, make; thi® ha, go forth; e-gi-a, said to
him; bi, they; a, they said, 77, 121, 131, 140, 166, 192, 203,
214, 223, 234, 244, 254, 302, 323, 343, 374.

13. Thu-e, in haste; xtsi, verily; the-e, went forth; do", did; a, they
said, 53, 67, 79, 91, 112, 124, 133, 143, 157, 168, 195, 206, 216,
226, 237, 247, 257, 377.

14. Wa-zhi"-ga, bird, eagle; wa-tha-xthi, stain, evil thoughts; thi-ge,
none; thi®-kshe, the sitting; a, they said, 21.

15. E-dsi, at that moment; xtsi, verily; a-thi", bringing with him;
gi-e, he returned; do*, did; a, they said, 55, 69, 82, 93, 115, 126,
135, 145, 159, 170, 197, 208, 218, 228, 239, 249, 260.

17. Wi-zhi®-the, my elder brothers; e, to say; tsi-the, he hastened,
a, they said, 56, 70, 83, 94, 116, 127, 136, 160, 171, 198, 209;
219, 229, 240, 250, 261, 318, 338, 360, 363, 367, 392, 398, 423,
441, 445.

18. The, this, the eagle; i-hiu-dse, by its aid downward; o"-ga-the, we
go; ta, shall; bi, we by its strength; thit-kshe, he who here
sits; e, to say; tsi-the, he hastened; a, they said.

19. She, that, the eagle; e, is he; to, who stands at your side; a-tha,
it is; e-gi-e, said to him; a-ka, they.

22. I-hiu-dse, by the strength of the eagle they descended; a-hiu, and
came to earth; bi, they; a, they said.

24. O-ga-wi"-xe, soaring in circles; do-ba, of four; ga-xe, making;
no"-zhi", he stood; a, they said.

26. Ci, footsteps; thu-ca, they took; ba, they; do", did; a, they said;

30, 36, 43.

Zho®, tree; pa-¢i, the tops of; pe-tho®-ba, seven.

8. Ga, upon these trees; a-to", they alighted and stood; a-ti, they

had come; a-ka, they.

32. U-k’u-be, valley; ha-tho"-cka, of no particular size; do", a; a,
they said, 258.

33. Thiu-xe-ts’a-zhi, the never dying willow; to", that stood in the
valley; no", the; a, they said, 259.

34. E-dsi, they approached, and close to it; xtsi, verily; hi, they came;
no®-zhi", paused; to", and stood; a, they said, 38.

37. ’I"-pa-ci, the top of a rocky cliff; ha-tho"-cka, that was of no
particular size; do", a; a, they said.

40. ’I"-cka, White-rock; shki, also; a, they said.

41. Zha-zhe, name; o®-ki-to", we shall make to be ours; ta, shall;
i tsi" da; we shall, 521, 524, 527, 562, 565.

44, Mo®-xe, heavens; pe-tho"-ba ha, the seventh.

45. Hi, they approached and came to; no™-zhi®, they paused and
stood; a-ka, they.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 583

48

60.

61.

64.

103

104

109

. Wot-da, it seems certain; ga-ni-tha, without order, with no organi-

zation; ¢i footsteps; o®-thu-ca, we take (to make any progress
as a people); ba, we; tho®-ta, possible; zhi i da, it is not;
e-ki-e, said to one another; a-ka, they.

. O-to™-be, search; ga-xe, made; tse a-tha, let there be; e-ki-a, said
to one another; bi, they; a, they said, 105, 150, 186, 296.

. ‘I®-zhu-¢ka (archaic), stone, rock, or boulder; zhu-dse, red; thi®-

kshe, the sitting; no", the; a, they said.

. The, of this boulder; ¢i, a foot; o®-ki-tha, let us make for our-

selves; ba, we; tho®-tse i" da, it may be suitable.

She, that; e-shno®, is the very object; u-tha-dse, for which you
have been making search; tha to™ she a, as you stand; wi-
co"-ga, my younger brother; e-gi-e, said to him; a-ka, they,
175, 263.

Zhit-ga, the little ones; ¢i, a foot; ki-the, make of it for them-

selves; mo"-thi®, as they travel the path of life; ta, shall;
i tsi" da, they shall; e, to say; tsi-the, they hastened; a, they
said, 72, 85, 97.
(i, a foot; ki-the, they make of it for themselves; mo®-thi", as
they travel the path of life; bi, they; do", when; a, they said,
73, 86, 98.

2. (i, foot; ba-xtho-ga, pierce, wound; zhi, not; ki-the, cause them-

selves to; mo"-thi", as they travel the path of life; ta, shall;
i tsi" da, they shall; e, to say; tsi-the, they hastened; a, they
said, 74, 87, 99. :

Xa-dse, grasses; no®-sha-tha-ge, tread down, crush with the foot;

ki-the, enable themselves to; mo"-thi", as they travel the path
of life; ta, shall; i tsi da, they shall; e, to say; tsi-the; they
hastened; a, they said, 75, 88, 100.

. ’[»-zhu-cka, stone, rock, or boulder; ¢a-be, the black; thi"-kshe,
the sitting; no", the; a, they said.

. The, this, the black boulder; zhi"-ga, the little ones; ¢i, a foot;
ki-the, make of for themselves; ba, they; tho"-tse i" da, it
may be suitable for them; e, to say; tsi-the, he hastened; a,
they said, 84, 95.

. 7I"-zhu-¢ka, stone, rock, or boulder; ¢i, yellow; i-ga-xu, streaked
with yellow; thi-kshe, the sitting; no", the; a, they said.

2. ’[®-zhu-cka, stone, rock, or boulder; sha-be, dark; thit-kshe, the

sitting; no", the; a, they said.

. Wa-xo-be, a sacred object; pi-zhi, the mysterious; a, they said,
148, 184, 190, 294, 300, 372, 404.

. We-ki-k’o", articles for ceremonial use; thi®-ge i" da, there are
none, are lacking; e-ki-a, said to one another; bi, they; a,
they said, 149, 185, 295, 405.

. O-to"-be, make search; tha-the, you cause; tse a-tha, we bid you;

e-gi-e, said to him; a-Ka, they, 154.

201.

THE OSAGE TRIBE [erH, ANN. 36

. Mo®-hi®-¢i, flint; zhu-dse, the red; thi®-kshe, the sitting; no", the:

a, they said.

7. The, this, red flint; zhi®-ga, the little ones; mo"-hi", knife; tha,

make of; ba, they; tho” tse i® da, it may be suitable for them;
e, to say; tsi-the, he hastened; a, they said, 128, 137, 161, 172.

. Zhir-ga, the little ones; mo®-hi", knife; tha, make of it; ba, they;

tho®-ta, suitable; zhi a, is not; wi-¢o"-ga, my younger brother;
e-gi-e, said to him; a-ka, they, 129, 138, 163.

. E-zhi-¢ka, not the right kind; u-to®-ga, not quite; xtsi i da,

verily; e-gi-e, said to him; a-ka, they, 130, 139, 164, 202, 212,
222, 232, 243, 253.

5. Mo®-hi®-¢i, flint; to-ho, the blue; thit-kshe, the sitting; no", the;

a, they said.

. Mo®-hi®-¢i, flint; ¢i, yellow; i-ga-xu, streaked with; thi®-kshe,

the sitting; no", the; a, they said.

. Mo®-hi®-¢i, flint; ¢a-be, the black; thi"-kshe, the sitting; no®,

the; a, they said.

. Mo®-hi®-¢i, flint; ¢ka, the white; thi®-kshe, the sitting; no", the;

a, they said.

. Mo?-hi®, knife; i-ba-btho-ga, round-handled; kshe, the long;

no", the; a, they said.

. She, that; sho®.e tho, is satisfactory; e-gi-a, said to him; bi,

they; a, they said, 268.

. Zhi®-ga, the little ones; mo®-hi", knife; the, make of it; ta, shall;

i tsi" da, they sliall; e, to say; tsi-the, he hastened; a, they said.

. Zhir-ga, the little ones; mo®-hi7, knife; tha, make of it; bi, they;

do", when; a, they said.

. Da, things of any kind, enemies; i-ba-kshi*-da, fail to cut with it

effectually; zhi, not; ki-the, cause themselves to; mo®-thi*,
as they travel the path of life; ta, shall; 1 tsi da, they shall;
e, to say; tsi-the, they hastened.

. Mo®-hi", knife; gi-pa-hi it shall always be sharp; ki-the, they

shall cause it to be so; mo®-thi®, as they travel the path of life;
ta, shall; i tsi® da, they shall; e, to say; tsi-the, they hastened;
a, they said.

. We-ki-k’o", articles for ceremonial use; thi®-ge i" da, there are

none, lacking; e-gi-e, said to him; a-ka, they, 301, 373.

. Ca-gtho-hi, hickory tree; to", standing; no”, the; a, they said.
. The, this tree; zhit-ga, the little ones; we-ga-thu-¢a, as a weapon

to strike with, a club; ba, they; tho™-tse a-tha, it may be
suitable for their use; e, to say; tsi-the, he hastened; a, they
said, 210, 220, 230, 241, 251, 262.

Zhi®-ga, the little ones; we-ga-thu-¢a, use for a club; ba, they;
tho®-ta, suitable; zhi i® da, it is not; e-gi-e, said to him; a-ka,
they, 211, 221, 231, 242, 252.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 585

207.

266.

(a-gtho-ha-sho-ga, the thick-barked hickory tree; to", standing;
no®, the; a, they said.

. Po™-to®-ga, hi, the large hickory nut tree; to", standing; no®,

the; a, they said.

. Pi-ci-hi, acorn tree, the dark oak; to®, standing; no", the; a,

they said.

Ss. Zho-zhi-hi, red-wood, the red oak tree; to", standing; no®, the;

a, they said.

8. Zho®-sha-be, dark-wood tree, the red-bud; to®, standing; no®,

the; a, they said.

. Zhi®-ga, the little ones; we-ga-thu-¢a, use for a war club; mo®-

thi, as they travel the path of life; ta, shall; i tsi" da, they
shall; e, to say; tsi-the, they hastened; a, they said.

5. Zhi®-ga, the little ones; we-ga-thu-¢a, use as a club; mo®-thi®,

as they travel the path of life; bi, they; do®, when; a, they
said.

We-ki-i-he-the, they shall use it to make fall, their enemies;
mo®-thi", as they travel the path of life; ta, shall; i tsi" da,
they shall; e, to say; tsi-the, they hastened; a, they said.

. Gthu-¢e, to take up; a-tsia-tha, they hastened; bi, they; a, they

said, 409, 437, 466.

. Mo®-hi®, knife; no"-pe-wa-the, fear-inspiring; xtsi, verily; i7 da
? ? rf , co) ? y; ?

it is; e-ki-a, said to one another; bi, they; a, they said.

2. Mo®-hi", knife; wa-ko™-da, mysterious; xtsi, verily; i® da, it is;

e-ki-a, said to one another; bi, they; a, they said.
Mo®-hi"-wa-ko"-da, Mysterious-knife; shki, alsa; a, they said.
Zhi®-ga, the little ones; zha-zhe, name; ki-to", make to be theirs;
ta. shall; i tsi da, they shall; e, to say; tsi-the, they hastened;
a, they said.

. Mo®-hi®, knife; i-ba-btho-ga, round-handled; do", the; a, they

said.

. I-ba-¢po", to nudge or thrust with it, the willow tree; a-tsia-tha,

they proceeded; bi, they; a, they said.

3. Wa-bi®, blood; ba-dsu-zhe, gushed from the cut; gthe, quickly;

to", as he (the performer of the act) yet stood near; a, they
said.

. Ba-zha-be, to cut and peel the bark from the trunk of the tree;

a-tsia-tha, they proceeded; bi, they; a, they said.

. Ta-dse, winds, the four winds; e-no®-ha, for each one they first

stripped the bark from four sides of the trunk; xtsi, verily;
kshi-the, they made for it; to®, as he (the performer of the
act) stood; a, they said.

3. Ba-xo®, to cut the trunk into the desired length; a-tsia-tha, they

proceeded; bi, they; a, they said.

288.

290,

291.

305.

306.

308.

309.

311.

313.

315.

316.

319.

THE OSAGE TRIBE [ETH. ANN. 36

Ba-cke-be, to hew and to shave it to the desired size; a-tsia-tha,
they then proceeded; bi, they; a, they said.

’. We-tsi", a weapon to strike with, a club; ho-no®-ka, the back of

a fish; e-go", they made it to resemble; kshe, the long club;
a, they said, 408, 436, 465, 473, 477, 484, 489.

Gthi-shto", to finish their weapon; a-tsia-tha, they proceeded;
bi, they; a, they said.

No®-be, between his hands; u-bi-zhu-zhu-e, he (the carver),
caressed and stroked the weapon; do", he did; a, they said,
438, 468.

Bi-hu-to®, and made it to utter a cry of exultation; u-ha-ha-e,
at each stroke; to®, as he stood; a, they said, 439, 469.

Ho"-ba, the day; i-ta-xe, the beginning of; tho™-dsi, at that
time; a, they said, 326, 346, 379.

Ga-gi-gi-dse, swaying from side to side; hi-the, came the sight
of his form; no®-zhi®, the sight, the picture stood; a, they said,
327, 347, 380.

O-pa-ce, in the evening of the day; tho®-dsi, at that time; a,
they said, 329, 349, 382.

Wi-¢o"-ga, my younger brother; gi, returning; thim da, he is
moving; e-ki-a, said to one another; bi, they; a, they said,
330, 350, 383.

O-gi-ki-a, speak to your brother; ba, all of you; thit ha, go forth;
e-ki-a, they said to one another; bi, they; a, they said, 332,
351, 386.

Hi-ko", his legs below the knees; ga-xo-dse, stricken and worn
gray by the grasses; xtsi, verily; gthi, having returned;
no™-zhi", he stood; to®, standing; a, they said.

Ha ta ha, how has it fared with you; xtsi, verily; a, they said,
335, 354, 389.

Wa-xpa-thi", to suffer from exhaustion or any hardship; tha
thit-sha, you have been wont; zhi, not; no", usually; a, they
said, 336, 355, 390.

U-k’u-be, valley; wit, one or first; pshi a-tha, I have been to;
wi-zhi"-the, my elder brothers; e, to say; tsi-the, he hastened;
a, they said.

. O"-ha-go", for me a happening; mo®-zhi, there was not; Xtsl,

verily; i" da, it is true; e, to say; tsi-the, he hastened; a, they
said, 340.

U-k’u-be, valley; tho™-ba, two or a second; pshi a-tha, I have
been to; e, to say; tsi-the, he hastened; a, they said.

. Shi-no™-dse, knees; ga-xo-dse, stricken and worn gray by the

grasses; Xtsi, verily; a, they said.

. Gthi-no®-zhi", having returned he stood; to", standing; a, they

said.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 587

361.

364.

368.

369.

384.

393.

394.

396.

399.

401.

406.

U-k’u-be, valley; tha-bthi®, three or a third; pshi a-tha, I have
been to; e, to say; tsi-the, he hastened; a, they said.

Ni-ka, man; wi", one; u-shko", have moved therein; bi, he; tse
a-tha, there being signs that he had; e, to say; tsi-the,-he
hastened; a, they said.

5. O-shko®, at the places where he had moved; ho", what were the

signs like; to", at the places where he had stood; e-gi-e, said
to him; a-ka, they.

Qi-pa, toes; zha-ta, cloven; xtsi, verily; bi, he; tse a, he is, from
the signs; wi-zhi®-the, my elder brothers; e, to say; tsi-the, he
hastened; a, they said.

Xa-dse, the grasses; no®-xtho"-zhe, he had crushed with the
weight of his feet; i-tse-tha, where he had placed them; bi, he;
tse a-tha, he had; e, to say; tsi-the, he hastened; a, they said.

T-zhu-zhu-ba, with rapid strides; xtsi, verily; gi, returning; thi®
i" da, he is moving; e-ki-a, said to one another; bi, they;
a, they said.

U-k’u-be, valley; do-ba, four or a fourth; pshi a-tha, I have
been to; e, to say; tsi-the, he hastened; a, they said.

Ni-ka, man; wi", one; u-shko", had moved therein; bi, he; tse,
had; e-pshe no®, that I had spoken of; e-dsi, there at the
place; a-ka, he is; wi-zhi®-the, my elder brothers; e, to say;
tsi-the, he hastened; a, they said.

O-shko", in appearance; ho", what is he like; to", as he stood;
e, to say; tsi-the, they hastened to say; a, they said, 421, 444.

No®-pe-wa-the, fear-inspiring, formidable in appearance; xtsi,
verily; a-ka, he is; wi-zhi-the, my elder brothers; e, to say;
tsi-the, he hastened; a, they said, 424, 430, 447.

Wa-pa-hi, sharp weapons; to® a-ka tha, he has; e, to say; tsi-
the, he hastened, 426, 446.

Thi-to-ge gtha, make haste; ba, you; thi® ha and go forth;
e-ki-a, said to one another; bi, they; a, they said, 434, 452,
471, 495.

. U-zho*-ge, path, file; wi"-a-ha, in a single; ¢i-thu-¢e, took foot-

steps, went forth; to", they did; a, they said.

3. U-ba-no®-the, ceremonial pauses or stops; do-ba, four; kshi-the,

they made for him; a-ka, they.

5. We-do-ba 0°, at the fourth pause; tse dsi, then and there; a, they

said.

. I-ga-dsi-o", they stood abreast in a single line; i-he-the, they laid

their line; a-ka, they.

. Ni-ka, man; wi’, one; e-dsi a-ka, there is at that place; e-pshe

no", as I have said; the a-ka, here he is; wi-zhi"-the, my elder
brothers; e, to say; tsi-the, he hastened; a, they said, 442.

492.

THE OSAGE TRIBE (ETH. ANN. 36

5. Da-do®, things of any kind, living things; ni-the, permit to live,

mercy; thi®-ge a-ka, he has none; e-zha mi a, to my thinking;
wi-zhi®-the, my elder brothers; e, to say; tsi-the, he hastened;
a, they said.

8. He zhi®-ga, little horns; to" a tha, he has; wi-zhi®-the, my elder

brothers; e, to say; tsi-the, he hastened; a, they said.

2. Wa-zhi", courage or temper; pi-zhi, bad; xtsi, verily; bi a, he

has; wi-zhi®-the, my elder brothers; e, to say; tsi-the, he has-
tened; a, they said, 449.

3. Tsi-zhu, the Tsi-zhu division; u-dse-the, having fireplaces; pe-

tho™-ba, seven: ni-ka-shi-ga, a people; ba do", they were; a,
they said.

. Xtha-xtha, timid or craven; thi®-ge, there were none; xtsi,

verily; ni-ka-shi-ga, a people; a-ka, they were.

. Ni-ka, man; wi-o"-wo", whoever; the, who lives; e-shki do", he

may be; a, they said.

. Wa-no*-xe, spirits, ghosts; a-dsi, to their abode; the, to go; ta,

shall; tsi® da, he shall; e-ki-e, said to one another; a-ka, they,
460, 463.

9. Wa-dsu-ta, animal; be, whoever; i-zhi®-ge, his son; shki do®, he

may be; a, they said.

2. To-ka no®-zhi®, of those who stand erect, men; wi-o"-wo", which-

ever one; the, living; e-shki do®, he may be; a, they said.

. Gthi-u-bthi*, to brandish it with a quick motion; a-tsia-tha, they

proceeded; ba do", and; a, they said, 479, 485, 490.

. Wi-tsi-go, my grandfather; ga-ho-sho"-u-ha, they struck with a

sudden shock, making him to plunge forward; ba, they; do*,
and; a, they said.

s. I®-tho™-bi-o", at the second time; tse-dsi, there and then; a,

they said.

. Wi-tsi-go, our grandfather; ga-ta-kshi", they struck him with a

shock; i-the-tha, that sent him staggering; bi, they; a, they
said.

. I-tha-bthi*-o", at the third time; tse dsi, there and then; a, they

said.

. Wi-tsi-go, our grandfather; ni-dse a-ta, they struck him so that

only upon his hind quarters; mo"-gthe, he was able to stand;
thit-kshe, thus they made him to sit; ga-xe, they made him
helpless; a-ka, they.

. We-do-ba-o®, at the fourth time; tse dsi, there and then; a, they

said.

. Ha-shi, they struck him so that he whirled around; pa-gthe,

and fell with his head toward the rear; xtsi, verily; a, they
said.

Wa-bi®, blood; ga-ta-the, spilling from his body; i-he-the, they
made him to lie; a-ka, they.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 589

497.

499.

A-bi-ta-ta, they placed their hands upon his body to test his
quality; a-ka, they.

Zhe-ga, the hind leg; tha-ta, the left; kshe, the long; a, they
said, 511.

. Ga-wi", to cut in a long and circular incision; a-tsia-tha, they

proceeded to in haste; a-ka, they, 512, 550.

. Wa-shi®, fat; u-ba-zhi", protruding through the incision; tsi-the,

appeared quickly; through the cut they made; a-ka, they.

. L-u-tha-btho"-ce, they took pieces of the fat into their mouths

to taste of it; a-tsia-tha, they proceeded; bi, they; a, they said.

. L-u-wa-no"-be, it is no"™-be to the taste (there is no English

equivalent for the word no*’-be, which is used by the Osage
to characterize the taste of nuts and of fats); xtsi i da,
verily it is; e-ki-a, said to one another; bi, they; a, they said.

. Zhir-ga, the little ones; no®-bthe, for food; the, use it; mo®-thi',

as they travel the path of life; ta i tsi" da, they shall; e, to
say; tsi-the, he hastened; a, they said.

7. Zhi®-ga, the little ones; no"-bthe the, use it for food; mo®-thi",

as they travel the path of life; bi, they; do", when; a, they said.

. A-dsu-ta, their limbs; i-ga-¢i-ge, shall stretch in growth by its

use; ki-the, this they shall do for themselves; mo?-thi", as
they travel the path of life; ta i tsi da, they shall; e, to say;
tsi-the, they hastened; a, they said.

. Ni da-ka-dse, boiling water; u-bi-do", they shall dip it into to

prepare it; mo"-thi®, as they travel the path of life;-ta i tsi"
da, they shall; e, to say; tsi-the, they hastened; a, they said.

. Oi-ci-ga, elastic; zhi, not; xtsi i da, verily it is; e-ki-a, said to

one another; bi, they; a, they said.

. We-ki-k’o", an article for ceremonial use; the, they shall make

of it; mo®-thi", as they travel the path of life; ta i tsi® da,
they shall; e, to say; tsi-the, they hastened; a, they said.

. We-thi®, strap or cord; ¢a-gi, strong; xtsi i da, verily it is;

e-ki-a, said to one another; bi, they; a, they said.

. Wa-xo-be, a sacred object; o"-gi-the, we shall make of it; tai

tsi" da, we shall; e, to say; tsi-the, they hastened; a, they said,
529, 556, 559, 568, 571, 574, 577, 579, 582.

. We-thi®-¢a-gi, Strong-strap; shki, also; a, they said.

. We-thi®-ga-xe, Strap-maker; shki, also; a, they said.

. We-thi®-zhi*-ga, Little-strap; shki, also; a, they said.

. O-tho"-da, the remaining center; ga, this; thi"-kshe, sitting; a,

they said.

. Tse-ha-wa-gthe, shield; o®-gi-the, we shall make of it; o"-mo?-

thi", as we travel the path of life; tai tsi" da, we shall; e, to
say; tsi-the, they hastened; a, they said.

590

531.

539.

543.

547.

THE OSAGE TRIBE ; (ETH. ANN. 36

Zhi®-ga, the little ones; i-gi-ni-tha, shall make of it a protection;
mo"-thi", as they travel the path of life; tai tsi" da, they shall;
e, to say; tsi-the, they hastened; a, they said.

. Mi, sun; hi-e, the setting of; ge, the places; ta, from that direc-

tion, 537, 541, 545.

. Wa-pa-hi, sharp weapons; a-kia-sha, equal in numbers; thi®-ge,

none; a-thi", bringing with them; a-hi, they come; bi, they;
shla, and; do", when; a, they said, 538, 542, 546.

. Wa-pa-hi, sharp weapons; ge-go", to be ineffective; bi, they;

ki-the, they shall cause them to be; mo®-thi", as they travel
the path of life; tai tsi” da, they shall; e, to say; tsi-the, they
hastened; a, they said.

Wa-pa-hi, sharp weapons; a-gtha, to pierce and stand out from
our bodies; ba zhi, they not; o"-ki-the, we cause ourselves
to be; o®-mo®-thi®, as we travel the path of life; ta i tsi" da,
we shall; e, to say; tsi-the, they hastened; a, they said.

Wa-pa-hi, sharp weapons; a-ki-tha-zha-ta, to pass by us as in
forked lines; bi, we; 0®-ki-the, we cause ourselves to be; o0?-
mo?-thi", as we travel the path of life; ta i tsi" da, we shall;
e, to say; tsi-the, they hastened; a, they said.

Wa-pa-hi, sharp weapons; a-bu-zha-zha-ta, pass harmlessly by
in forked lines; bi, they; ki-the, cause themselves to be safe
from the flying weapons; mo®-thi", as they travel the path of
life; tai tsi? da, they shall; e, to say; tsi-the, they hastened;
a, they said.

. Thiu-ba-he, the side of the buffalo; tha-ta, the left; ga, this;

kshe, the long; a, they said.

52. We-thi®-zhi®-ga, slender straps; pe-tho-ba, seven.
53. Tst-zhu, the Tsi-zhu division; u-dse-the, possessing fireplaces;

pe-tho™-ba, seven in number.

. E-no®-ha, one for each fireplace; kshi-the, they made; a-ka,

they.

8. He, horn; tha-ta, left; ga, this; tse, standing; a, they said, 567.
. He-thi-shi-zhe, curved horns; shki, also; a, they said.

. He-thi-zha-ge, outspread horns; shki, also; a, they said.

. Gir-dse, tail; ga, this; tse, standing; a, they said.

. Tse-dse-xe, the bladder; ga, this; thi"-kshe, sitting; a, they said.
. No®-dse-u-thi-xi", that which covers the heart, heart sack; ga,

this; thit-kshe, the sitting; a, they said.

S$. Pa-xi", hair of the head; ga, this; thi"-kshe, the sitting; a, they

said.

. I-ki, chin; ga, this; thit-kshe, the sitting; a, they said.

ie i i Ot

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 591

Ni’-xr W1’-ci-E oF THE Tsi’-zHu Wa-sHTA’-GE

By Mo¥-zHo%-a/-KI-DA

(Free translation, p. 277; Osage version, p. 453)

1. Ha tha tsi ta, a bit da, tsi ga (archaic, untranslatable).

“I

© 90

1332

14.

15.

16.

17.

. Zhi®-ga, the little ones; ni-ka-shi-ga, a people; ba, they; zhi a-tha,

they are not; wi-co"-ga, my younger brothers; e-ki-e, said to
one another; a-ka, they, 11.

Wi-co"-ga, my younger brothers, 20, 25, 54, 167, 172, 181, 205,
207, 212, 231.

U-to"-be, search; tha-the, you cause to be made; ta bi a, you
shall; wi-¢o"-ga, my younger brothers, 10, 21, 31.

Wi-co"-ga, a younger brother; ga, as thus; xtsi, verily; hi-tha,
they spake; 1 do", when they; a, they said.

. Mo®-xe, heavens; u-ca-ki-ba, the divisions of; wi", one, or the

first; a, they said, 23.

. E-dsi, there at the place; xtsi, verily; hi, having come to; no?-

zhi", paused, stood; a, they said, 24, 35, 57, 112, 114, 122, 137,
176.

Wi-zhi"-the, my elder brothers; a, they said, 165, 183, 209, 240.

O*-ha-go", a happening for me; mo-zhi, none for me; xtsi,
verily; a, they said.

Ka-xe-wa-hu-¢a, the youngest of the brothers; to", the standing;
a, they said, 32.

Ga, as thus; xti, verily; hi-tha, they spake; i do", when they; a,
they said, 149.

Mo?-xe, heavens; u-¢a-ki-ba, the divisions of; wi, one, a second
one; hi, having arrived there; no®-zhi®, paused, stood; a, they
said.

Wa-ko"-da, god of darkness; u-ga-sha-be, struck the heavens
with darkness; xtsi, verily; do", when; a, they said, 26.

He-dsi, at that moment; xtsi, verily; a-gthi, having returned;
no®-zhi", stood; a, they said, 27.

Wi-co"-ga, my younger brother; ha-ta-ha, how has it fared with
you; xtsi, verily; wa-xpa-thi", to thus suffer; tha thi® sha,
has been your wont; zhi no", it has never been; a, they said,

. Mot-xe, heavens; u-ca-ki-ba, the divisions of; wi", another one;

pshi a-tha, I have been to.
E-go", anything like what we want; tho"-ta, possible; zhi a, it is
not; wi-zhi® the; my elder brothers; a, they said, 29.
Wi-zhi"-the, my elder brothers; ga, as thus; xtsi, verily; hi-tha,
spake; i do", when they.

. Ha, O; wi-co"-ga, my younger brothers; e-ki-e, said to one

another; tho"-ka, they.

59

THE OSAGE TRIBE (ETH. ANN. 36

. Thu-e, in haste; xtsi, verily; hi oh went forth; a, they said, 164,
174, 208, 217, 232.

. Mo®-xe, hanvenen u-ca-ki-ba, the divisions of; we-do-ba, the

fourth; kshe, that lay; a, they said.

36. Ni-ka-wa-ko"-da-gi, the man of mystery; thi®-kshe, at his abode;

a, they said.

. Tho, in his presence; to", where he stood; hi, having arrived

there; no", zhi", paused, stood; a, they said.
Ni-ka-shi-ga, a person; wi", one; the a-ka, here is; wi-zhi®-the,
my elder brothers; a, they said, 59.

. No®-pe-wa-the, fear-inspiring; xtsi, verily; a-ka, he is; wi-zhi"-

the, my elder brothers; a, they said, 60.
No®-pe-wa-the, fear-inspiring; shki, and; zha-zhe; ki-to", has for
his own; a-ka, he; e-zha-mi i da, I believe.

wile ©}: Seen -e, my grandfather; e-gi-a, said to him; bi, they;

a, they said, 58.

‘ Thien, the little ones; zhu-i-ga their bodies; thi, they make of

me; ba, they; tho®-tse, may well; mi-kshe i" da, I who sit here.

. Zhit-ga, the little ones; zhu-i-ga, their bodies; o™-tha, they make

of me; bi, they; do®, when, 124, 142, 144, 152, 158.

. I-ts’a, causes of death; thi"-ge, to have none; ki-the, cause them-

selves to; tai tsi" da, they shall.
Gthe-do?-zhi"-ga, Little-hawk; shki, and; a, they said.

. Zha-zhe, name; ki-to", make to be theirs; mo®-thi", as they travel

the path of life; bi, they; do", when; a, they said.

. U-no®, old age; a bi, the stage of life spoken of as; i-the, live to

see; ki-the, cause themselves to; mo®-thi®, as they travel the
path of life; tai tsi da, they shall, 52, 71, 82, 89, 96, 102, 120,
125, 133, 145, 171, 194, 201, 226, 247.

Gthe-do"-wi®, Hawk-maiden; shki, also; a, they said.

. Zha-zhe, name; a-ki-to", I have made to be my own; a-thi®-he

1° da, in my life’s journey.
E-shki do®, that name also; a, they said, 245.

. Zhit-ga, the little ones; zha-zhe, name; ki-to", they shall make

to be their own; mo®-thi", as they travel the path of life; tai
tsi" da, they shall.

. Wi-no®, the only one; bthit, I; mo*-zhi, am not, 135, 147, 154.

Wi-co"-ga, a younger brother; tho-e, in haste; xtsi, verily; hi-the,
went forth; do", did; a, they said.

. Tho-xe Pa-thi-ho", to Tho-xe Lift-ye-your-heads; to", where he

stands, in his abode, 83.

. Zhit-ga, the little ones; zhu-i-ga, their bodies; o®-tha, make of

me; ba, they; tho®-tse, may well; a-to™-he 1” da, I stand.

. Mo®-ki-cin-dse, he threw himself to the ground; tsi the, pro-

ceeded to; do", when; a, they said, 84.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 593

63.

64.

65.

66.

67.

68.

69.

70.

72.

Ha-ba-ko"-¢e-¢i-da, ripens with the corn; e-go", like the corn;
to", standing; no", the; a, they said.

U-do"-be, a sight; tha-gthi", beautiful, pleasing; xtsi, verily; hi-
tse-the, he made to stand upon the ground; to", as he stood;
a, they said.

Ga tse shki, of this also; zhu-i-ga, their bodies; tha, they make
of; ba, they; tho®-tse i* da, it will be suitable for them.

J-u-tha-btho"-ce, to taste of its root; a-tsia-the, they proceeded
in haste; a-ka, they.

I u-wa-pa, bitter to the taste; no® a-tha, it is.

Zhit-ga, the little ones; mo®-ko", medicine; tha, make of it; ba,
they; tho®-tse, it being fit for that purpose; no® a-tha, it is.
Zhit-ga, the little ones; mo®-ko", medicine; the, make of it; mo-
thi", as they travel the path of life; bi, they; do", when; a, they

said, 77.

A-dsu-ta, their limbs; i-ga-ci-ge, to stretch with in growth; a-ki-
gtha-thi®, they shall keep it; mo®-thi", as they travel the path
of life; tai tsit da, they shall, 78.

T-tho®-bi-o", at the second time; xtsi, verily; mo®-ki-ci"-dse, he
threw himself upon the ground; tsi-the, quickly; do®, when;
a, they said, 90.

. Mo?-ko®-to"-ga-zhit-ga, the little great medicine; tse, the stand-

ing; a, they said.

. Xtha, its blossoms; zhu-dse, reddened; i-tse-the, he made to

stand upon the ground; to", as he stood; a, they said.

. Ga tse, of this standing before us; shki, also; a, they said, 94, 115;

118, 177, 188, 198, 242.

. Zhi®-ga, the little ones; zhu-i-ga, their bodies; tha, make of it,

ba, they; tho*-tse i® da, they shall, 87, 168.

. I u-wa-ts’u-xe, astringent to the taste; no® a-tha, it is.
. Ts’o-xe, Astringent; shki, also; zha-zhe, name; ki-to™, make to

be their own; mo®-thi", as they travel the path of life; ta i
tsi? da, they shall.

. Zhi-ga, the little ones; zho-i-ga, their bodies; tha, make of it;

bi, they; do", when; a, they said, 88, 170, 200, 214, 246.

. Ha-ba, ear of corn; zhu-dse, red; kshe, the long; a, they said.
. He-dsi, then, at that moment; xtsi, verily; ga-ci-ge, he tossed

into the air; tsi-the, with a quick motion; to, as he stood;
a, they said.

. Ha-ba, ear of corn; to-ho, the blue; kshe, the long; a, they said.
. Wa-to", squash; to-ho, the blue; thit-kshe, the sitting; e-ki-

tho®-ba, together; xtsi, verily; a, they said.

. Ga-ci-ge, tossed into the air; tsi-the, with a quick motion; to®,

as he stood; a, they said, 106.
2786—21——38

LOO.

LOL.

103.

108.

L1LO.

THE OSAGE TRIBE [erH, ANN. 86

5. No®-bthe, their food; the, make it to be; mo®-thi", as they travel

the path of life; bi, they; do", when; a, they said.

. We-tha-bthi"-o", at the third time; xtsi, verily; mo®-ki-ci"-dse.

he threw himself upon the ground; tsi-the, quickly; do®, when;
a, they said.

. Ha-ba, ear of corn; ¢ka, white; kshe, the long; no", the; a, they

said.

. Wa-to®, squash; ¢ka, white; thi"-kshe, the sitting; e-ki-tho®-ba,

together; xtsi, verily; ga-¢i-ge, he tossed into the air; tsi-the,
with a quick motion; to", as he stood; a, they said.

Zhit-ga, the little ones; no™-bthe, their food; the, make it to be;
mo?-thit, as they travel the path of life; ta i tsi da, they
shall, 109.

Ts’e, to die; wa-tse-xi, difficult; ki-the, cause themselves to be;
mo®-thi®, as they travel the path of life; ta i tsi" da, they
shall, 143, 153, 159, 180, 215.

We-do-bi-o", at the fourth time; xtsi, verily; mo*-ki-ci®-dse,
threw himself upon the ground; tsi-the, quickly; do", when;
a, they said.

. Ha-ba, ear of corn; gthe-zhe, speckled; kshe, the long; a, they

said.

. Wa-to®, squash; gthe-zhe, speckled; thi"-kshe, the sitting; e-ki-

tho™-ba, together; xtsi, verily; a, they said.

. Be, who, what; wa-dsu-ta, do", being a living animal; mi-ga,

female; thi®-ge, be without; tse, would; a, hi® a, interrogative
particles.

Wa-dsu-ta, thus, as a living creature; mi-ga, a female; zhu-gthe,
for a companion; kshi-the, he gave to him; to®, as he stood;
a, they said.

No®-bthe, make of it their food; ki, when; i-ts’a, causes of death;
thi-ge, to have none; ki-the, cause themselves to be; mo®-
thi", as they travel the path of life; ta i tsi® da, they shall.

. Wi-¢o?-ga, my younger brothers; u-to™-be, a search; tha-the, you

cause to be made; ta bi a-tha, you shall.

. Pi-ci-hi, red oak tree; to", standing; no", the; a, they said.
. Zho-i-ga, our bodies; o°-tha, we make of it; ba, we; tho"-tse i" da,

we shall.

. Pi-¢i, acorns; u-no"-bu-dse, shook down in profusion with their

feet; xtsi, verily; a-ka, they.

. Zhit-ga, the little ones; zho-i-ga, their bodies; the, make of it,

ta i tsi? da, they shall, 169, 178, 192, 199, 213, 223, 243.

. Xo®-dse hi, red cedar tree; to®, the standing; no®, the; a, they

said.

23. Wi-no", I alone; wa-ko"-da, of the gods; ts’e, to die; wa-tse-x1,

difficult; a-to™ he i" da, I stand.

LA FLESCHDE] TRIBAL RITES—LITERAL TRANSLATION 595

126.

127.

128.

129.

130.

131.

132.

134.

136.

138.

139.

141.

146.

148.

150.

151.

155.
156.
157.
160.

162.

Pa-xi", hair of the head; ga-dse, grown scant with age; ¢i-e-go",
yellowish; a bi, spoken of as; i-the, live to see; ki-the, cause
themselves to; mo®-thi", as they travel the path of life; tai
tsi? da, they shall.

Xit-ha, ski, bark; ba-¢’1"-tha, wrinkled, furrowed with age; ga
ge, these; a, they said.

U-no®, old age; a-gi-the, I have made them to be; a-to™-he i" da,
as I stand.

Zhi®-ga, the little ones; u-no", old age; the, make of them; mo?-
thi®, as they travel the path of life; ta i tsi® da, they shall.
Ko, roots; thi-hi-da, the base of the trunk; ga, this; thit-kshe,

sitting; a, they said.

Qi-ko", ankle; thi-hi-da, the base of; e no® bi, that is spoken of
as; no", the; a, they said.

Ci-ko", ankle; thi-hi-da, the base of wrinkled with age; i-the,
live to see; ki-the, cause themselves to; mo*-thi®, as they
travel the path of life; tai tsi™ da, they shall.

Wi-tsu-shpa, my grandchildren, 140.

Ni-u-thi-xa-xa, the shallows of a river where the water rushes
noisily over the rocks; xtsi, verily; ge dsi, at such a place;
a, they said.

Wa-zha-zhe, name of the Wa-zha-zhe division; wi", one; the
a-ka 1" da, here stands.

Ni, of water; zhu-i-ga, his body; the, he had made; xtsi, verily;
ni-ka-shi-ga, a person; a-ka i" da, he is.

Zhi®-ga, the little ones; zhu-i-ga, their bodies; the, of which to
make; thi®-ga, have nothing; bi, they; e-sha, bi a, you have
said.

Ho*-ba, the days; tha-gthi", that are calm, peaceful; shla, and;
u-hi, to enter; ki-the, cause themselves to; mo®-thi®, as they
travel the path of life; ta i tsi da, they shall, 161, 202, 227.

Wi-¢o"-ga, my younger brothers; thi-to-ge, gtha, make haste;
ba thi" ha, in your movements.

Mo®-hi® ts’a-zhi, to the grass that never dies; thi®-kshe, sitting;
no", the; a, they said.

Wi-tsu-shpa, my grandchildren; wi-shno®, I alone; wa-ko®-da,
of the gods; ts’e, to die; wa-tse-xi, difficult; a-to"-he i" da,
I stand.

Shi®-zha-hi, an evergreen water plant; to", standing; no*, the;
a, they said.

Wi-shki do®, I also.

Ts’e, to die; wa-tse-xi, difficult; a-to®-he i" da, I stand.

Ho"-ba, in the days; tha-gthi", that are calm and peaceful;
u-wa-ni-ka-shi-ga, I dwell as a person; a-to"-he 1 da, I stand.

Wi-¢o"-ga, my younger brother; e-ki-a, said to one another; bi,
they; a, they said, 203.

166.

197.

THE OSAGE TRIBE [UPH. ANN. 36

3. Thi-to-ge gtha, make haste; ba thi” ha, in your movements;

wi-co"-ga, my younger brothers; e-kia, said to one another;
bi, they; a, they said, 178, 182, 206, 216.

Wa-dsu-ta, animal; wi", one; ts’e tha, some one has killed; bi
kshe a, and it les dead; wi-zhi?-the, my elder brothers; e-ki-e,
said to one another; a-ka, they.

. Mo®-zho", the earth; u-to™-ga, in the largest part; xtsi, verily;

thi"-kshe, the sitting; dsi, there; a, they said, 218, 220.

9. Mo®-zho®-u-ko"-cka, Mid-earth; shki, and; zha-zhe, name; 0®-ki-

to", make to be our own; ta i tsi" da, we shall, 224.

4. Ni-ka-shi-ga, person; wi", one; e-dsi, at a certain place; a-ka,

there is.

. Tsi, in a house; u-ta-ca, beautiful; xtsi, verily; a-ka, he dwells.
. Ni-ka-shi-ga, the person, 195.
. Tsi-hu-ko", the smoke-vent of his house; u-k’u-dse, is an open-

ing; a-ka tha, at the top of the house in which he dwells.

. Zha-zhe, name; ki-to®, of his own; a-ka, he has; e-zha-mi i" da,

I believe.

. Tsi, house; u-ta-ca, beautiful; go"-tha, satisfying to his desires;

a-ka, he has; wi-zhi®-the, my elder brothers.

. Tsi, the house; u-ta-¢a, beautiful; wa-gthi", beyond description;

a-tha, it is; wi-zhi-the, my elder brothers; a, they said.

. Tsi-u-ta-ca, House-beautiful; shki, and; zha-zhe, is a name;

lu-to", they shall make to be their own; ta i tse a-tha, they
shall.

Tsi-u-ki-a-ce, House-covering; shki, and; zha-zhe, name; ki-to®,
he has made to be his own; a-ka, he has; e-zha-mi i® da, I
believe.

. Zhi®-ga, for the little ones; zhu-i-ga, their bodies; the, of which

to make; wa-thi"-ga, we have nothing; bi a-tha, we have;
wi-zhi®-the, my elder brothers; e-ki-e, said to one another;
a-ka, they.

0. Wa-dsu-ta, animal; wi", one; the-kshe, here lies; a, they said.
1. Ts’e tha, some one has killed; bi kshe, and it lies dead; wi-zhi®-

the, my elder brothers; e-ki-a, said to one another; bi, they;
a, they said.

. Ni-ka-shi-ga, person; to", the standing; a, they said.
. E-dsi, there, at that place; xtsi, verily; ni-ka-shi-ga, the person.
. U-da-bthu-bthu-e, in the midst of the air vibrating with heat;

xtsi, verily; ni-ka-shi-ga, the person; to", stands; a, they said.

5. Mot-zho", Harth; shli, and; zha-zhe, name; ki-to", they make

to be their own; ta i tsi" da, they shall.

. Ho®-ba, days; u-¢a-ki-ba, the divisions of; do-ba, the four; u-h,

to enter; ki-the, cause themselves to; mo®-thi®, as they travel
the path of life; tai tsi® da, they shall, 248.

LA FLESCHE] TRIBAL RITES—LITERAL TRANSLATION 597

229.

241.

244,

Wi-zhi®-the, my elder brothers; e-ki-a, said to one another; bi,
they; a, they said.

. Thi-to-ge gtha, make haste; ba thit ha, in your movements;

wi-zhi"-the, my elder brothers; e-ki-e, said to one another;
a-ka, they.

. Ni, river; u-ga-xthi, a bend of; wi", one; e-dsi no" no®, there was;

a, they said.

. E-dsi, at that time and place; xtsi, verily; a, they said; a bi" da,

it has been said; tsi, house; ga, in this.

. Tsi-zhi®-ga, a little house; wi", one; the, here; tse a, stands;

wi-zhi®-the, my elder brothers; a, they said.

. E-dsi, there, at the little house; xtsi, verily; hi, having arrived

close to it; no®-zhi", they paused and stood; bi, they; a, they
said.

. Ho®-ga, a sacred person; bi a, he is; wi-zhi®-the, my elder

brothers; a, they said.

. Wi-tsi-go-e, O, grandfather; e-gi-a, said to him; bi, they; a, they

said.

. Zhit-ga, the little ones; zhu-i-ga, their bodies; o®-tha, make of

me; ba tho"-tse, they may well; a-to®-he i" da, for that I stand
here.

Tsi-house; u-ta-¢a, beautiful; wa-gthi", beyond description; wi",
one; u-gthi", he dwells in; a-ka, he; wi-zhi®-the, my elder
brothers; a, they said.

Tsi, house; u-k’u-k’u-dse, many entrances; a-ka, he has; wi-zhi"-
the, my elder brothers; a, they said.

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INDEX

Page
ADDER, SPREADING, a life symbol....-.....-- 103
ADOPTION OF CAPTIVES ae 67
ALSEA LANGUAGE, grammatical sketch of... 22
ANDREWS, Miss H. A., assistance of........- 20
APPROPRIATION FOR AMERICAN ETHNOLOGY. 9
ARAPAHO NOTEBOOKS... .-...---...22...--.-. 28
ARCHEOLOGY, report on, of Lower Mimbres
Walloyt <2 -2 22 sas o2 Secs cote cscesac ees ll
ARROW I CEREMONS <..0 20 anno tee tiden Seecenn ee 145
ARROWS, SEVEN SYMBOLIC, Story of... 156

BaAttou, Howarp M., Hawaiian bibliog-

raply, compiled DY. +--s22-ses- s<-s se eers 28
BaruAM, W. B., specimens presented by... . 34
BEAR. See BLACK BEAR.

BEAVER, 9 life'Symbol.-.<- <2. 0222-25-50 99, 100
BEEDE, A. McG., specimen presented by... - 34
BLACK BEAR—
elite symbols... cccckec- <n. ks, 105, 108, 123, 130
footprints of, a war symbol.............. 76

IBLACK: (BEAR \GENSsee-s. 26-6 seo oe ee
ceremonial rank of.
ni) Wi-81-6 Of. . 23-5 ces 22s- so acscsst,

BLACK-DOG, CHIEF, list of gentes given by... 52
BLACK¥IsH,,2 lifesymbol..........-...------ 99
BLACKSNAKE, 8 lifesymbol.........--..-..-. 103
Boas, Franz—
miamoin Dy=-.=).s5cce ps saan oc-ce eu co 30
WODKOL. 5. Sonne ce ee eceene cate sees ool 19-20
and CHAMBERLAIN, A. F., paper by..... 31
BoGoras, WALDEMAR—
manuscript intrusted to.........-...-..- 20
PANEL DY Aa2. sn. cee sss sahes- 2 Shan sese 30
BOULDER—
black, adifasymDol-- 2 csaccec sc sccer eri nte 108
red} ailifesymlbolss*. c4e5 ss .2s.62-aoae 61,108
white, a lifesymbol.....................- 109
yellow, alifesymbole- 2:52.20. s- 25.5.2. << 109
Bow plifesymbolic.: sche 22 ewes cls 99
BOW GENS peecpoctes ease ee rce ciace etsee sain 98
BREAST-SHIELD, SYMBOLIC, Story of.......... 156
BUFFALO BACK, a lifesymbol..............-. 132
BUFFALO BACK GENS
BUFFALO BULL, a lifesymbol................ 102
BUFFALO BULL GENS:--:-2.---222-ceec--- = 134-139
121
65
67
BUFFALO-SKIN, instructions for dressing... 270-271
BUFFALO SONGS.......... .. 141-148, 293-294
TEESE THU) RE etl A SS ees So 143-144
BULL SNAKE, 4 lifesymbol.................. 103
BURDEN-STRAP, SYMBOLIC.........-...---- 152, 153
BUSHNELL, D, I., Jn., work of...........---. 27
CALIFORNIA INDIANS, preparation of manu-
Seriph ON --222.-22s5css cee. cobain stews ss 27-28

Page
Camps, ceremonial arrangement of........... 69
CARRIER, Miss Emiy, Nanticoke words sup-

Ded DV 2s. cee oe oseate secu 14
CatT-TalL, a life Symbol..............- ae 93
CAT-TAIL GENS, Silent during ceremony...... 93
CAVES OF COTTONWOOD CANYON........... 26
CEDAR, MALE, a life symbol......... 95
CEDAR, RED, a life symbol........ 95
CEDAR TREE, in rites of the Osage. . : 281
CEREMONIAL APPROACH, WI’-GI-E OF...... 249-251
CEREMONIAL FORMS, a handicap............. 66
CEREMONIALS, memorizing of................ 67
CEREMONY—

of making symbolic moceasins......... 239-242
91, 155-156
242
preliminary, of the Ni’-ki degree....... 153-154
See also RivTEs,
CHAMBERLAN, A. F., material collected by.. 20
See also BOAS, FRANZ, and CHAMBERLAIN.
CHEROKEE INDIANS, Sacred formulas of... ... 12
CHIEF—
descent of'office!ol=. 28s. a2. seen use ee 68
dinties of-se=soS3c easece cts eet anen ects 67
healing powers of... 71
one, for each great division of the tribe... 67
symbolism of house of..-...............- 68-69
CHILD—
giving of gentile name to...-............. 50
lovelotiparent fore cesses eect ee eee 50
CHoctaw DictIoNARY, BYINGTON’S......... 29
CHUKCHEE LANGUAGE, paper on............. 30
QLN’-DSE-A-GTHE GENS, Ni’-ki ritual of... _. 272-274
CLARK, THOMAS F., Jr.—
PPAMSTCM OL aos soet oe cect anes doses setae 34
WOLK? Of. 22% oto sancti seitew se otis eee 31
QON-DSEU’-GTHIN, a division of the Osage... 45
Coos LANGUAGE, paper on.................. 30
CoRN—
blue, alifessymbolt 22. a2 es on cee oe oe 136
Aint alifes yan DO] ses eee meee eee 134
red, alife symbol. ... 136
speckled, a life symbol................... 137
yellow, a life symbol....................- 137
COVILLE, FREDERICK V., acknowledgment to 55
CRAWFISH, a life symbol...........- Sissies 116
CRAWFISH GENS 116-118
CREEK INDIANS, memoir on, by John R.

SWADTOMeeeinccessc an sce saree eee eeeees 13
CUCURBITA FOETIDISSIMA, a life symbol...... 135
CUCURBITA PERENNIS—

alife symbol! -. 25. sna2-ce none soees eee ee 136

root of, called the Man Medicine......... 70
CURTIN, JEREMIAH, material collected by... 30
DAVENPORT ACADEMY OF SCIENCES, work of

Truman Michelson for........-..-.-..----- 18
Dawn, red plume the symbol of............. 134

600 INDEX

DEER— Page GrentTes—Continued.

Silifeisymbol sree ee eee ee tenes eee 96 List Of. c2s-uapanseoacue mene «ap eentene

place of, in life of Osage... 185 movements of............<..

DEER PEOPLE GENS......-:22-0ceceecsscesss 95 of the Hon’-ga Great Division.

IDEER SONGS Ss secencet sno cece cee tna name wee 185-191 of the Hon’-ga subdivision... .

DEGREES OF THE OSAGE RITES— of the Tsi’-zhu Great Division...

Order Of. <- ass en= ocscc aces eccecesoaenas 152,153 owning the wa-xo’-be

sevenin MumMber.-..o - ace en eee ewer es 152 | GENTILE ORGANIZATION..... space
DENSMORE, Miss FRANCES— not affected by division of tribe eat 45

[DE DEM DY ce acee sw aes eee eee ee 31 | GrBson, HARDY, assistance of. 14

WON? Ofte cee eete toe nae ane ate eee 27 | Greson, Mrs. Mary, assistance of..........- u4
Divisions, accidental, of the Osage.......... 45 | GitL, DE LANCEY, work of .................. 29,32
Dunn, J. P., manuscript deposited by......-. 28 | GLYCINE APIOs, a lifesymbol................ 1
DWELLERS-BELOW, a division of the tribe... 45 | GOVERNMENT OF OSAGE—
DWELLERS-IN-THE-THORNY-THICKET, a divi- clvilbranchiotesccmeeces screener aes 67

Slomiof theitrb@re. sce - nce cee one ene 45 military branch’of. . 22.3 -o--sdc+-<.eso= 65
DWELLERS-IN-THE-UPLAND FOREST, a divi- : military formiofe = 2222 so-cnscceee= ac8icc0 59
Slon ofthe tribe! z-- ce -nce erence cerns sees 45 | GrRay-HORSE, Village at........-..- s 45
DWELLERS-UPON-THE-HILLTOP, a division of GREAT OSAGE VILLAGE, location of. Pee 44
the itribeseseSeeee eee eee sen ee sec ce en 45 || GREAT WY'-GI-E...-.-.2..0..-.4-- . 254-269

EaGLe— CHENG Olete ee ace a saneia ce ett ame seiels 238
aged, wi’-gi-e of the.............-.--.-.-. GROS VENTRE NOTEBOOKS.........-..---.-- 28
golden, a life symbol... GUIANA INDIANS, animism and folklore of the 30
TOG Neate SyMDOl sce enessacaaelelemiaaenn= GuRLEY, J. G., editorial work of............ 29
spotted, a life symbol...-.....--.-.-.-.-- 118 | HABITATIONS OF WESTERN UTAH, chronology

EAGLE FEATHER, symbol of old age.......... 71 Ol ee eee: Ree eee 26

Earru, personification of......-......-.--.-- 48,51 || HatsTone, a life symbol.............------- 134

ELDER HOUSEHOLD GENS......:....-..----- 118 | HALBEeRT, Henry S. See Swanton, J. R.,

ELDER WA-ZHA’-ZHE GENS, Wi’-gi-e of....... 92-93 and HALBERT.

ELK, a lifesymbol...-. 22. ..02.22...2222--- 109,113 | Harmony, an Osage mission................ 44

WOLK GENS? = esa sesenec neue sas cnedeeeenes 112-115 HARRINGTON, JoHN P.—

E-Now’ MIN-DSE-TON GENS— SAPPOULGMIGME OLS mts cen relewie nt octane 34
life'symbol! pf2 2242.2 252-5 2eeeret seca ae 99 paperi\bycencescactsctscasee 29,30
Wel Bio Ofenn ee nena nee ee er cemmntemetane 98-101 WROrk: Of theese 18-19

EVANHOE, CHARLES, Collection of-......-..-- 73 || HAWK, SYMBOLIC.........-..-..- 3 63

EVENING STAR, a life symbol..-........... 109,120 | Hawkes, ERNEST, introduction by.-.-.....- 20

FEWEES, J. WALTER— | HEARING OF THE SAYINGS OF THE ANCIENT
specimens collected by.-.........-------- 83)! NaN, <a tribalrite/sans-see- cess. = sesene ce 47
ViOnLS 0) Gace aborinnnteaehbopercassnoec and 10-12 | Hewrrt, J. N. B.—

FINDING OF THE FOE, Hi’¢a-da story of.... 211-219 custodian of manuscripts.......-.-.----- 28

FIREPLACES— Winks (Ofte ce ses sce ate ee eee ee eee eee 13-14, 30
consecrated, of chiefs’ houses.....-.-..... 69 | Hrye Museum, collections of, studied by
dedicated to peace. .... vette reece eter eee 54 Ju Walter Newkes:o2 ses. cease eens 12
dedicated to warfare...............-.- 53, 54,69 | Hi’-GA-DA GENS—

SACTOD ss2e Sta otas sh seas = tases ane 53-54 story belonging to-........- bSeoet eek5 211
FisH. See BLACKFISH, REDFISH. Wi 21-6 Ofer nan ste oe se ee eee 212-219
FLETCHER, Miss ALICE C.— HIEROGLYPHS. See MAYA HIEROGLYPHS.

information gathered by.....-......---.- 219) fi HODGES Ws W., WOK Of-s- os -crss= seen eteee,

list of gentes obtained by........-...-... 52) | LOLS, Wi. Ho Work Of-s..-2---seesasesee

songs transcribed by.-...-.....------2=+: 55) ||) HOMINY, -villaceiatoos sess ores tases eae cee
For, FINDING OF THE, wi'-gi-e of-. .-. 212-219 | Ho’’ I-NI-KA-SHI-GA GENS, wi’-gi-e of. :

Foon, provided by initiate.........2:.....-. 270 | Hos’-Ba THA-GTHIN, wi'-gi-e of -...-.......-

FoorpRINTs OF BLACK BEAR, a warsymbol.. 76 | HON’-GA A-HTU-TON GENS—

FowKE, GERARD, work of.........---------- 22-23 life symbol of. ...-...-.-----+-+-+-+--++++ 104

Fox Inprans, researches of, Truman Michel- wi'-gi-e Of. -....-.----2-- 2-22 senses esses 104-105

BON mon Pie ose s ee ee ee 17-18 | Hov’ca Great Division—

PRACHTENBERG, LEO J.— aa ae position Of--~-7- sen =—= chm Ef
paper Mises Sa os eee etna EY ane of the two tribal divisions. .......... 51
WODk: Ofvcseccectescens ase ee eee eee ae 19, 20-22 we

origin of the people of the... ee 59

FREIRE-MARRECO, Miss BARBARA, work of.. 30-31 SATA EES tani EER oe ns ok a 51

GaA-HI'-GE O-K’ON, a tribal rite-.............. 47,59 | syon’-Ga SUBDIVISION—

GAILLAND, MAURICE, Potowatomi grammar

DYcnve cae oo oh ecee es a ee eee so ie 29

GASTOM' GENS! sccccees seen ae ee eee toe 101-102 | Hox’-Ga U-TA-NON-DsI GENS—

GENTES— discovered by the Wa-zha’-zhe........... 59
groups of, organized for defensive pur- life symbols of

WH =P1-O10f- meses sconane = cc oc atseecaacente 102-104

INDEX

Page.

Hort POTTERY, paper on, by J. Walter
Fewkes ......

HOUSE OF CHIEF, symbolism of

HOUSE OF MYSTERIES—

processional approach to..........-.---.- 81

RO ETET bir es oGh iano Sos aecocoad = scoccent 198-201

MISO) Oecee ease eee ie ee tae ee eae 62
HUMPHREY, WILLIAM—

appointment of. ....-..........---.-<..<- 34

work of. 3L
I’-BA-TSE TA-DSE GENS—

life'symDollOfwe ee wees eases oe Sane 118

wi'-gi-e of........... 118
INFORMANTS—

Mo»-zhot-a’-ki-da. .........2.-.2-2++---+- 274

‘Pal-thin-wa-we-xta =. ~ =... 5-2 s2 2 es 272

* Tse-zhi»’-ga-wa-da-i™-ga............ 153, 155, 274
Wal-thu-xa-ge:.. scc22-seccees sscccctece 292, 298
Wa-tse’-mo»-in._ - 156, 211, 219

Wa-xthi’-zhi. - - --- 153,155

Xu-tha’-wa-tor-in............... 2. eee eee 238
IN-GTHON’-GA GENS—

life symbols of.....--.- 107, 108, 109, 110, 111, 112

OL PLO OM sete ante alts tetas alam rne ia ieee 107-112

INITIATE, instructions to wife of... -.---
INITIATION—

_.-. 140,270

Tes} thos Sake aon Saeceasser os ss oan 154, 155
into Ni’-ki Wa-tho" degree 238
requirements for.......-.........- 154
INITIATOR OR PRIEST—
MANDALEL Okssjaeee ceo ee ee eae soars 248
ceremonial painting of.........-------.-- 74
IROQUOIS LANGUAGES, work of J. N. B. Hewitt
OT Bee oo sop aC CO OQ aa enone oon ees 14
ISOLATED HON’-GA GENS......- 61, 102
Iu-DsE’-TA, a division of the tribe- ae eh
BUDD, NEI Ma WOLki0l ssc ssse eas an 24-26
KALApuyYA INDIANS, studied by Leo J. Frach-
(Rae 2 tema tigasoccciceinne yon ob gone sane 20-21
Kaw, relations of, with Osage. ..........-.-- 45, 46
KEEPER OF THE FIREPLACE, ceremony of
GHOSE Sacco ee ee eens Saas eee eee ean se oe 139-140
KELLO, Mrs. J. R., AND Miss HATTIE, speci-
AMEN IPVOSEN. COW WVia asia alas ate tne mins =n 34
KROEBER, A. L.—
manuscript deposited by.........------- 28
WODK/Disete snes eaeeena see eee asec -- 27-28
ISUMENAT DALES) chet ajo Soos casi. -'isee-sacrime 31
LA FLESCHE, FRANCIS, work of....-.-..---- 15
LACINIARIA PYCNOSTACHYA, alifesymbol.... 135
WAGUNADICTIONAR Srecise cs eet ets soe 28
Lames, D. S., manuscript deposited by. - - 28
LAND CESSIONS OF THE OSAGE......... 44
LANDS, OF OSAGE, rich in minerals. -........- 45
LANGUAGE, OSAGE, present use of..........- 46-47
Last Tst'-ZHU GENS.............-.---.--- 130-132
Leary, Miss ELLA, work of......-.-.--.-.-.. 32-33
TUEECH, HED-BREASIED: =.--....---s------~-- 224
LIFE SYMBOLS—
ceremony of sending......-.-.--...-..-.- 91
GISCHSS OT Olas seen Seen ens asen ie eee ane 62
MBANING OF LOG a= - te saao2e set 71
medium of approach to Wa-ko»’-da..... . 61
placing of, in House of Mysteries.--.....- 62

LIFE SYMBOLS OF THE GENTES—

2786—21-

39

LIFE SYMBOLS OF THE GENTES—Continued.
black bear... -. 105, 108, 1

601

Page.

23, 130

blackfish - . .. 99
blacksnake-.. . 103
Douldersblack =e reece ease acess een 108
pouldersredies ne. jane eaten ca.c sx cto" 108
pouldertwhitessossnee te ncet sce tenses 109
boulder, yellow... 109
bow......- 99
buffalo back. . 132
bunffalo bills s-< 2-255 cecscens ance -s-- = 102
pullisnake sesso cena sec naee nes saw alse 103
(a A Reece cet One OIE SSC CACAT CECT 93
cedar, «malo. 25.00 se2 ss os snetce asec nae 95
Cedarsredie = Asc oo ace ass at ae eet a 95
CONN DMG sees cd econ oem ec 136
corn, flint 134
corn, red... - 136
corn, speckled . 137
corn, yellow... 137
crawishe. feccececr as 116
cucurbita foetidissimas. <5. -ec. cases. oe 135
cucurbita perennis........-....-.....--2- 136
GeO OR as os as sess especie seleicisseeesto's oo 96
eagle; ;goldenses- os. - =< sue cee cen etal 104
eagle, red. -.. 124
eagle, spotted. 118
elicce. esie - 109, 113
evening star-. - 109, 120
glycine apios Be but
pallston Ole oso ee nesee enacts 134
Laciniaria pycnostachya................. 135
lights shaft ote soo2 2s o55 cee came sacSece 126
TYE eee Sec Erin Soe ee COO SO SEUSS IASON 133
morning stars sseceseo-cnsee oe anee ees 109, 119
TUS Glee metals se aoe a este ellos 94
Nelumbojlutedpanccsccencecacwietee-wants ii
(LIS te oae bemnae poco ADSUL An 5c SSOCEEOS Cae 99
peace pipe. 128
pelican......- 85
poppy mallow 135
(O01 a Sree sece dene One eb ode soGeee 107
rattlesnake =. 22 spo ossesenessesscee acess 104
Rt STS Nee enced ner on Sane be LEED GRSOCCESS 99
Sagittaria latifolia. -.....3..........--.0 110
SOUP Owe acters ears ens iatat sacle cee 95
SUAPDIN EMULE. vom seer mica amen wlnle 92
Riptel es caqoahasenapaasecesoSsnaN 102
Squash black-co-t se cee ose 136
squash, red....... 136
squash, speckled. . 137
squash, yellow..-. =a 137
swan, white.... 108, 109, 230
eye latifolia see sete stele wasn eelae oe 93
el LOL eat seta iene eres 2 oicie Gxtatataln 95, 98
WOOO DOCKCD sot am ene seme erie cepa nice 120
LINGUISTIC CLASSIFICATION OF THE OSAGE...- 45
LINGUISTIC FAMILIES, map Of............---- 29
“LITTLE HOUSE”—
ceremonial approach to 248
MISO lees nee eee a ee een ee nets ale 249
LitTLE-OLD-MEN—
character of organization by. --.........- 59
formation of association of............--- 48
JANI SUR EC) Ofame enema eee oe ven sy le opi 55
LittLE OSAGE VILLAGE, location of......... 44
LITTLE SONG OF THE GATHERING.......-.-- 253

602 INDEX
Page. Page

“LITTLE SONGS OF THE SUN”’..........-..- 63-64 | NiI/-KI DEGREE OF THE PUMA GENS.........- 153
Lort, WM. K., assistance of...........-...-+ 14 | Ni’-K1 NoN-K’oN, a tribal rite................ 47
McCoy, Isaac, on Osage devotions. ......... 50 | Ni’-K1 RITUAL OF QIN’-DSE-A-GTHE GENS, para-
‘*Man,” Indian words denoting 29 PHTASG Of: os bew cesses eee e eeeone eases 272-274
MAN MEDICINE, discovery of...............- 70 | NO ANGER SUBGENS...............-- . 128-130
MANUSCRIPTS— peace pipe a symbol of............. 128

ACCESSIONS LOpe amas ae eee eee ere eee 28-29 | NON’-HON-ZHIN-GA, organization of the....... 48

in care of J. N. B. Hewitt..-..........2. See also Lyt?1LE-OLD-MEN.

MARQUETTE, Osage first mentioned by
MARRIAGE REQUIREMENT
Maya HIEROGLYPHS, INTRODUCTION TO

BUD OMULHE sey eae eres on cen conan 31
MEN OF MYSTERY GENS... .....-....--- Sete «183
METAL, a life symbol a 88:

METAL WI'-GI-E

7h HO) pepe i cm pao oe cag Saat cOna SS
MICHELSON, TRUMAN, Work of...... ... 17-18
MI-K’I8’ W A-NON GENS, Wi'-gi-e of.......-- 122-123
MILITARY BRANCH OF OSAGE GOVERNMENT,
development of. .--....--....2..-..-.4----- 65
MILITARY ORGANIZATION, ultimate purpose
0) ener esacacors Ree eee ees cote tra 248
MILLER, GOVERNOR, quoted on prayers of the
LO SEH a eine SISaS cagA tacnaise 49
MIMBRES VALLEY, LOWER, report on arche-
DIOP Y/Of-eaee seen ee eee ee eee ll |
MOCCASIN WI'-GI-E! =). /.-2-052----: 239-241, 290-291
MOCCASINS, SYMBOLIC—
ceremony of cutting........-..........-- 121
ceremony of making.............-. 239, 241-242
MON’-SHKON GENS—
life symbol of a 116
Wi! fi-0 Of: Ae. eee tec . 116-118
MoN-2ZHON-A'-KI-DA, an informant........ oe IE
Moon, personification of........-..-...-..--- 51
MOooNEY, JAMES—
specimen collected by..........-.....-.. 33
ODO l an eee ere celia eee ee seers 12-13
MOooREHEAD, WARREN K., acknowledgment
TOeS Oe eect ee pecan tare aces 27
MorLEY, SYLVANUS G., paper by. ss 31
MORNING Star, a life symbol..-- 109, 119
MOUNDS OF WESTERN UTAH.... - 24-25
MunROE, Miss HELEN, work of 31
MuRDER, duties of chiefin connection with. - 67
MouRIE, JAMES R., work of................-- 27
MUSEUM OF THE AMERICAN INDIAN, Wa-xo’-
he} Pom eerin see cee etn se eee a eer 73
Music, INDIAN, studied by Miss Frances
EUSMOLG- eos ne she esate ease 27

Music, OSAGE..... 82, 141, 142, 186, 187, 188, 189, 190,
191, 198, 199, 200, 244, 245, 246, 252, 253, 287,
289, 291, 293, 294, 295, 297, 299, 300, 301, 302.

MUSSEE, alifesyxn Vols \emsee sec sence 94
Names, INDIAN POPULAR, CIRCULAR OF IN-
FORMATION REGARDING.........-...--.-.- 29
NANTICOKE WORDs, list of, secured by
JOONMB: Hewitt. .-+ sc. sscaseee aeons eae 14
NELUMBO LUTEA, 4 life Symbol.-............ lll
NEUMANN, FELIX, work of.....-.....-.--.-. 28
NEw FIRE CEREMONY, paper on.. 27
NEWMAN, CHARLES B., work of..........-.. 33
NIcHOLS, Mrs. Frances §&., work of........ 29
NIGHT PEOPLE GENS-..-.-.5..-------ssces 123-124
Ni’-KA W A-KON-DA-GI GENS, Wi'-gi-e of.... 133-134

Orricers, for enforcement of orders of chief. . 68

Orricss, distribution of..................-.- 66
Op Agu, symbols of----- 2020. see seek ee 71
OMAHA TRIBE—
ceremony by women of......... 227
Earthmaker gens of............. 226
incident of reorganization of 65

knife used in tattooing ceremony of...... 236

relations of, with Osage............. 45, 46

separation of, from Osage 281
O’-PXON GENS—

lifesymbol'of.. 2.22502 << eases eee 113

Wwilcel-¢ ofeee ea eee cca seen 112-115

ORGANIZATION OF THE OSAGE—
allegorical story of

symbolic nature of :
OsAGE CounTY, OKLAHOMA, map of........ 46
OSAGE LANGUAGE, present use of.......-.... 46-47
OSAGE RESERVATION]. 6 -= oases saan ee 44
OSAGE TRIBE—
‘ancientihome Off 2e eee see eee 43, 44
divided in two parts................-.--- 48
divisionslofthet l= 2. -o-- ~-so- n= nine 45
kindred tribes of the....... 45
linguistic classification of. . . 4 45
organization of....-...... - 51,59
POPULALION Ofse se etee eee ee ee 46
present prosperity of...........--..--.-. 45
war standard of--..-- 222-2 <n--< - 220
work of Francis La Flesche among. ...-. 15-16
OrrEr, ailifesymbolos2----.---.e-= =~ eee 99
OVERSEER OF THE VILLAGE—
TItG)Ofse ce omee eis Cece sooner eter 146-151
Og ie CM) ee ae . 147-150
Pa-CIu’-GTHIN, a division of the Osage. ..... 45
PAINTING, SYMBOLIC, instruction in..--...... 140
PAINTING CEREMONY—
SOMpSiOf So 2 Scns: eet sates ates ae

symbolism of

wi'-gi-e of......... c ae
PARKER, ARTHUR, C.,acknowledgment to... 27
PA’-THIN-WA-WE-XTA, an informant.....--... 272
PAWHUSKA, Village at..................-.--. 45
PAWNEE INDIANS, CEREMONIES OF, Studied

by James: Bi Murie..- 3. cease eee eee ees 27

PEACE PIP£, a life symbol Ee hee,
PEACE SYMBOL, the red plume.............. 134
PEACEFUL Day SUBGENS of Red-eagle gens. 127
PEACEMAKER, office of................----- 5A, 276
PELICAN—

alifesymbol-..-=---.2essacseescusarncos

sacred symbol of old age..-. 5

vision of the aged..............-...------
PEPPER, GEORGE H., acknowledgment to.. 73
PIKE, ZEBULON M., visit of, to the Osage... 44
PIPE) | SYMBOLIC? -saisnueae sees taccedseeet 61

See also PEACE PIPE.
(PLANTING SONG ocee eee oe os k eee eee ene 295

INDEX 603
Page. Page.
PLUME, RED, Symbol of dawn and peace..... 134 | Som— '
Poast, Miss FLORENCE M., work of...-...- 9 blue, use of 227
Poncas, relations of, with Osage. -..-..-..-.-- 45, 46 dark, use of.. 227
Porry MALLOW, a lifesymbol............... 135 red, use of 227
POPULATION OF THE OSAGE.....-.-.....---- 46 yellow, Usplofes=--.sseseeee sees ceme = ne 227
POTAWATOMI LANGUAGE— Soncs—
classified by Truman Michelson......... 18 at door of House of Mystery............. 289
REGINA DO lense art same siesta a! sone ic 29
POTTERY VESSELS, decoration of............. 10
PRAYER, in the daily life of the Osage....... 49
PROPERTY OF THE BUREAU..........-.------ 34 “Little Song of the Gathering”’.......... 253
Pryor, WILLIAM, Ni’-kidegreeconferredon. 220 “Little Songs of the Sun’”’............... 63-64
PUBLICATIONS OF THE BUREAU, LIST OF....-. 29 of approach to ceremonial house. ........ 82
PUEBLO INDIANS, bibliography of..........-.. 9 of approach to House of Mystery......... 287
PumaA, alifesymbol..............-..2.--.--- 107 Of Death <-5.. 20.2 -ckccecescessceces 252
PUMA GENS. ....----- 107-112 of Moccasinwwi/-pi-e: so = oh eeeeecee 291
Ni’-ki degree of... 153, 155 of painting ceremony -.............-... 244-246
relations of, with Black Bear gens ....... 219 of setting up of House of Mystery...... 198-201
Wi <pi-@ Of). ese nea nea ese eenceee 157-211 Of Grinm phe. eres. nose sec esces sce
QUAPAW, relations of, with Osage............ 45, 46 Planting song. ....
RATTLESNAKE, alifesymbol. .............-- 104 | SprpER, a life symbol....
IRED MAGLE GENS scene aren cere seas 124-127 | SPRINGER, E. L., work of...... eaictiee sie vate ater 31
REDFISH, alife symbol. .............-------- 99 | SquasH—
RED OAK TREE, in mythical story. .......... 281 Blackailifesymbolteone.- 2 cesses 136
RESERVATION OF THE OSAGE........-...---- 44 Red, ailifeisymbol-—...---.. s--<s- scans 136
RICHMOND, CHAs. W., acknowledgment to. - 55 speckled, a life symbol...........-.--.---. 137
Rio Mm™BREs, researches in valley of........ 10 yellow, a life symbol.......... ee Tae S 137
RITE} OF THE CHIEFS: . 52. 5< name aseo<<s-522sce 47,59 | STANDLEY, PAvL C., acknowledgment to... . 55
initiation intoys-<-.-2--a9eeesseeee see 73-74 || (STAR PEOPLE GENS.-2-o22 aos -'s== nis tone os 95
sipnificance 0f= s-----54--eaete eae eae 59 | STaRS—
IRITES; TRIBAL: 325 2c02s<n-secccnss ech ssaens 47-51 personificationsOfe=-.-cs-e- e-eee eae 51
giving of gentilename................... 50 See MORNING STAR, EVENING STAR.
Olden Ofies= ees e owen eae wen eens STEVENSON, Mrs. M. C.—
religious character of. Geathiofeeca---s-cecesceees sete nee
seven ceremonial divisions of............ 152 paper by
See also CEREMONIES. specimens collected by..-........-------- 33
ROBBINS, WILFRED W.., paper by...-.......- 30 WOPkK Of 252k a cence eect eseueccceecs 16-17
Roots, used to cure bodily ailments......... 70 | SULLIVAN, DENNIS, appointment of.........- 34
Rots, WALTER E., paper by........-...-.-. 30 | SuN—
SACRED FIREPLACES: - 26 -ooenncceccice s dc =seeis 53-54 emblem of never-ending life.............. 61

_ See aslo FIREPLACES. personificationiofe. o22 222. ssss~2 ec ce 51
SAGREDIHOUSES: ---<--- cc saese erect sss cccs 54 | Sun CARRIER GENS 122
SAFFORD, WM. E., acknowledgment to...... 55 | SWAN, WHITE, a life symbol........... 108, 109, 230
SAGITTARIA LATIFOLIA, life symbol. ........ 110 | Swanton, JoHN R.—

SANCTUARIES. ..........-......-- eaaaeeee eee 54 WOPldOfs 5. = sce sos = sesies Sotescseeseese 13
SEnGE) allifelsymbolisa--22osaec ens = Se- oe se 95 and HALBERT, HENRY S., bulletin edited
SENECA FICTION, LEGENDS, AND MyTHS.... 30 DY a oscc nae Se cuet oasn eset coos nse etaeee
SENECA MYTHS AND FICTION, edited by SWEENEY, ALBERT, work of..

Dee es SHOW iit eae one cee eeee eee 13 | Sympots. See LIFE SYMBOLS; OLD AGE,
SnHo’-KA, the ceremonial messenger.......... 52, 74 SYMBOLS OF; PEACE SYMBOLS; WAR SYM-
SHON’-TON-CA-BE, CHIEF, list of gentes given BOLS; WARRIOR SYMBOL.

DY... 222-222-2222 e enon ewes eee acs ease seccwe 52 | Ta’ I-NI-KA-SHI-GA GENS—

SHRINE— -

portable, for ceremonial use.....-...-.... 70

the great portable. ................-..... 71-73 | TAKELMA LANGUAGE, paper OD..........-.-. 30
SiTtinG BULL, war record of............--.-. 28 | TarToornG RITE, future publication on..... 73
SIUSLAW LANGUAGE— TATTOOING WA-XO’-BE, description of........

grammatical sketch of............--.---- 22 | TERRITORY OF THE OSAGE.

paper ON..........----.-+-----2-- +2222 30) "DEeTon, Sioux Music? .< 522-2 .2 222-252 ae
SKIN DRESSING, instructions regarding. .... 270-271 completion of manuscript on............ 27
Sky, personification of.............-----.-.-- 48,51 | Tewa INDIANS—
SLAUGHTER, Mrs. ELLA, death of............ 32,34 ethnobotany of the..................-.. 30
SNAKE. See BLACK SNAKE, BULL SNAKE. ethnogeography of the... 29
SNAPPING TURTLE, a life symbol............. 92 THO’-XE GENS, order of degrees in........... 152

604 INDEX
Page. : Page.

Tuo'-xE PA THI-HON GENS, Wi'-gi-e of... 134-139 | WAR PARTIES, organized in three classes... - 66

TRADERS, influence of............-.---+----- 43-44 | WAR RITES, initiation into............. act) 6288

TRADITION OF THE NON’-HON-ZHIN-GA.. Ss 48 | WAR STANDARD, of the Osage people. 220

TRIBAL DIVISIONS, movements of............ 60 | WAR sYMBOLS—

TRIBAL ORGANIZATION— footprints of the black bear.............. 76
not affected by division of tribe......... 45 seven serrations of turtle’s tail........... 92
symbolic expression of.............-...-- 50 SURTAYA-coeecea pers cea ee wre 119, 123

Ts THON’-KA GENS, Wi’-gi-e Of..........-. 132-133 Willow saplings S220 ches sc eee 100, 101

TsE-pDo'-GA IN-DSE GENS— WARRIOR) SYMBOLenssuusee oe stece eee seed oe 63

* eeremonial place Ole ee eee 121 | “WATER, alifesymbol-22-.0 72-4) oth ee ee ee 95,98
silent during ceremony.................- 121 | WATER BEETLE...... --. 222

TSE-ZHIN'-GA-WA-DAIN-GA, an informant. 153,155,274 | WATER SPIDER. --- 223

TsIMSHIAN MYTHOLOGY ........------ecccese 30 | WATER STRIDER............-...-...... --- 228
memoir on, by Dr. Boas...........-.-.-- 29 | WA-THE'-THE, THE SENDING CEREMONY... 91,155

Ts1/-zAU— WA’-THU-XA-GE, an informant............. 292, 298

* one of the two tribal divisions.......... 51 | WA-TSE/-MON-IN, an informant........ 156, 211,219
origin of people of the..................-- 59 records made by_ 2. o-v--see eee teas 54

W A’-TSE-TSI GENS—

Tsi'-zHU GREAT Divislon— ce

S f a lifesymibols of I-23 cesses ea eee te 95
ceremonial position of 83 rape
antes Ole seseeeeeeaaes eb?! MOE ELGIOf pane #
Sanaa Rae 238 W A-XA’-GA-U-GTHIN, a division of the Osage. - 45

SSeS os See oes ae Jomela< rec naee

Pst'-ZHU WACNON GENS— Contents Of nso .ae0stvese desde tee eee 72
war symbol of ae gg 19 gentes owning 65
Wi'-Bi-€ Of....---- 2-02-22 0ee neers eee eee 118-121 secured for the National Museum. 72

Tsi'-zHU WA-SHTA’-GE GENS— symbols of courage............ “egal
Ki!-no™wil-gi-6 of. -- Sos sos sa ewan 285-286 | Wa-xX0’-BE TON-GA.......2...0cc0cccecceeees 71-73
Ni’-kel wil-gice of 7-2 <2 =< -- 2. ene 274 | Wa-xrTut’-zHI, an informant............... 153, 155

TsI'-zHU WE-HA-GE GENS, Wi'-gi-e of .....-- 130-132 | Wa-zHA’-zHE (KA GENS— .

TUMACACORI, ruins near...........-.-.------ IL lifesymboliofos.<.--. 2.052.228 See 94

TURTLE, SNAPPING, 8 life symbol . “= 92 Witeeie8 Olee seach tucsecc eet deac. Seen eee 94

TYPHA LATIFOLIA, a lifesymbol............. 93 | WA-ZHA'-ZHE SUBDIVISION—

UNITED STATES NATIONAL MusEuM, Wa-xo’- origin of people of. <2.2.0.2:... eee 59

be Ton-ga owned by...-.-...-.- . ewe ube 73 wi'-gi-es of.

UTE MUSIC, preparation of manuscript on-... 27 | Wa-ZHA'-ZHE WA-NON GENS—

U’-xTHl THIN-GE SUBGENS—

Peace Pipe a symbol of.............-.--- 128 t
Wil 21-6] Of cee eee aeetaniee ae 128-130 | West INDIES, memoir on antiquities of...... 11

VIGIL OF THE TSI-ZHU WA-SHTA’-GE CHIEF... 69 | Wi'-GI-E OF THE AGED EAGLE........... 70, 88-90

VIGIL OF THE WA’-TSE-TSI CHIEF....-.....-- 70 | Wi'-GI-E OF THE CHIEF’s VIGIL..-........-- 84-91

VILLAGES, OSAGE, map Showing............ 46 | Wi’-GI-E OF THE EAGLE..-...............-++ 88-90

VISION OF THE AGED PELICAN...........-.- 84-88 | WI’-GI-E OF THE METAL..............-.. 70, 90-91

W A-CA’-BE-TON GENS— WI-GI-E OF THE VIGIL........-.-.---- 70, 71, 84-88
life symbol! Ofsesene enol ete oes 105 | Wi'-GI-E TON-GA.....-. ... 254-269
wi'+gi-6 of: = ===. 2268.23. 2555-5 - 105-107, 219-237 theme of. aes S238

W A-KE/-STSE-DSE GENS— WI'-GI-E, THE XO’-KA......-...... --. 74-81
lifesyanboliofes-eees open ne eee ea 93 | WI’-GI-ES OF THE GENTES, recital of........ 92-139
Silent during ceremony.............-.--- 94 | WILLOW SAPLINGS, SEVEN—

W A-KON’-DA— aiwar symbol. nc 2 oesneece seers outs 100, 101
approach to, through life symbols... .... 61 meaning of poser ns AI ee Se 92
beliefin power Of -o2stese ~~. ose wee oe 162:) |S WENDS! GENS send. ee oes ee Secs atone 118
dependence upon...:.....-....-.-...---. 49 | WoopPECKER, a life symbol................. 120
explanation’ ofe eases enases= sso ee = 48 | WoRDs OF THE ANCIENT MEN, a tribal rite. . 62

W aR— Xo’-KA, THE INITIATOR 7.
authority for initiation of................ 66 | Xu-rHA' ZHU-DSE GENS—
custom of 49 life symbol! of: :.. ee Siete S.ce be eee 124

WAR CEREMONIES, performed in House of Wi/-pi-olGlesi se wancceece: eee oe eeree 124-127

Mystery. <<... -s<sc-snee eee ener tea=ee 62 | Xu-THA’-wWA-TON-IN, an informant-........... 238

War Gens, of the Tsi'-zhu tribal division... 288 | ZuN1 INDIANS, ETHNOBOTANY OF........... 30

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